A25210	----	The humble address of the Presbyterians, presented to the King by Mr. Hurst, Mr. Chester, Mr. Slater, Mr. Cox, Mr. Roswell, Mr. Turner, Mr. Franklin, Mr. Deal, and Mr. Reynolds with His Majesties gracious answer. Alsop, Vincent, 1629 or 30-1703. 1687 Approx. 3 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A25210 Wing A2912 ESTC R8059 11639216 ocm 11639216 47960 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25210) Transcribed from: (Early English Books Online ; image set 47960) Images scanned from microfilm: (Early English books, 1641-1700 ; 5:8) The humble address of the Presbyterians, presented to the King by Mr. Hurst, Mr. Chester, Mr. Slater, Mr. Cox, Mr. Roswell, Mr. Turner, Mr. Franklin, Mr. Deal, and Mr. Reynolds with His Majesties gracious answer. Alsop, Vincent, 1629 or 30-1703. Hurst, Henry, 1629-1690. England and Wales. Sovereign (1685-1688 : James II) 8 p. Printed for J.W., [London] : 1687. Attributed to Vincent Alsop. Cf. DNB. Place of publication from Wing. Reproduction of original in Yale University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church -- England -- History -- Sources. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2003-08 Jonathan Blaney Sampled and proofread 2003-08 Jonathan Blaney Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion The Humble ADDRESS OF THE Presbyterians , Presented to the KING BY Mr. HVRST , Mr. CHESTER , Mr. SLATER , Mr. COX , Mr. ROSWELL , Mr. TVRNER , Mr. FRANKLIN , Mr. DEAL , and Mr. REYNOLDS . With His Majesties GRACIOUS ANSWER . Printed for I W. in the Year 16●● . The Humble Address of the Presbyterians , Presented to the KING . May it please Your most Sacred Maj●sty , TO believe the Thankfulness of our Hearts , beyond any Expressions of our Lips or Pens , for Your most Gracious Declaration for Liberty for us , in the Worship of God , which we trust we shall ever value above our Property , as that without which we could enjoy nothing which we could call our own , without the greatest uneasiness imaginable : But Your Majesty having in the same Declaration also secured that unto us , both by Your Royal Word and Act : What could Your Majesty have done more for us ? Or what is left for us further to ask of the King ? And forasmuch as it hath pleased Your most Excellent Majesty , to give this safe Port to Your poor Subjects , so long tossed with Tempests , and justly to believe , that Loyalty is not intailed to a Party , as we hope we shall ever justifie the Credit , which Your Majesties Charity in that point hath given us ; So we shall not cease to bow our Knees to the God whom we serve , and by whom Kings Reign , beseech●ng him to recompense this Royal Favour to Your Majesty , with length of days , uninterrupted Health , Felicity in Your Royal Relations , Success in Your Great Councils and Affairs , and finally , with the most Glorious Liberty of the Sons of God , heartily crying , as with one Voice , Let the King live for ever . Subscribed on the Behalf of our selves , and the rest of our Persuasion . THE Kings Answer . Gentlemen , I Have already found two good Effects of my Declaration ; the Easing and , Pleasing My Subjects You spake of , and My restoring to God the Empire over Conscience : It has been my Iudgment a long time , that none Has or ought to Have any power over the Conscience but God. I understand there are some Iealousies among my Subjects , That I have done this in a Design : But you look like Gentlemen of too great Ingenuity to entertain any such Suspition . Gentlemen , I protest before God , and I desire you to tell all manner of People of all Persuasions , as you have opportunity to Converse with them , that I have no other Design than that I have spoke of . And Gentlemen , I hope to live to see the Day when you shall as well have Magna Charta for the Liberty of Conscience , as you have had for your Properties . And now Gentlemen , do You so Preach to Your Hearers as they may be good Christians , and then I do not question but they will be good Subjects . FINIS . 
A26426	----	Advertisement be [sic] Agnes Campbel relict of the deceast Master William Guthrie, minister of the Gospel, unto whose hands some printed papers called sermons, bearing the said Master William his name, may come. Campbel, Agnes. 1666 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A26426 Wing A608 ESTC R28928 10776331 ocm 10776331 45841 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26426) Transcribed from: (Early English Books Online ; image set 45841) Images scanned from microfilm: (Early English books, 1641-1700 ; 1413:3) Advertisement be [sic] Agnes Campbel relict of the deceast Master William Guthrie, minister of the Gospel, unto whose hands some printed papers called sermons, bearing the said Master William his name, may come. Campbel, Agnes. l broadside. s.n., [Edinburgh? : 1666?] Imprint suggested by Wing. Refutation of published sermons which were attributed to William Guthrie. Reproduction of original in the Edinburgh University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Guthrie, William, 1620-1665. Presbyterian Church -- Sermons. Sermons, English -- 17th century. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2006-07 Derek Lee Sampled and proofread 2006-07 Derek Lee Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion ADVERTISEMENT Be AGNES CAMPBEL , Relict of the Deceast Master WILLIAM GVTHRIE , Minister of the Gospel , to such , Vnto whose hands some printed Papers , called SERMONS bearing the said Master Willam his name , may come . CHRISTIAN READER . BEing much afflicted with the sight of some Printed Papers , or Sermons , to which the name of my Worthy Husband ( now with the Lord ) is prefixed , by these that have published them , because I found many things therein injurious , not onlie to his memorie , but to the Truth : I was therefore at the pains to cause compare them with his Notes I have beside me ; And likewise to Interrogate some of his most Judicious and Conscientious ordinarie Hearers , yet living , anent the same : And after due and serious consideration of the whole , I dare verie confidently declare , that they are not the genuine Works and Sermons of my foresaid Husband ; which may be very evident to all that knew him , considering the perplexed stile , the confusion , and want of connexion , and a multitude of vain repetitions that are oft-times to be found therein ; as also want of that clear method familiar to him , together with the un soundness sometimes of the matter , which was known to be farr from him , being well instructed in the form of sound words , which in all his discourses to the people he held fast . Moreover there be many things therein clear non-sense , and not intelligible by the Reader a fault very farr from his way in Preaching . And this is to be the less wondred , at seeing , that when he was yet alive , some made bold to Print some Sermons of his without his knowledge , which he would not own , and therefore was necessitate to emit these few Sermons himself , Intituled , The tryall of a Saving Interest in Christ , to the advantage of the truth , which had been otherwise wronged . IT IS hoped therefore that every conscientious person will be so farr tender of the Truth , and of the Fame of such a faithful Minister of the Gospel , who is not now to speak for himself , that they will not look upon these Printed Sermons as his Workes , seing they have been put forth to the publict viewe , without the knowledge or consent of any of his Relations or Brethren of the Ministry , who were particularly acquaint with him , and his way of Doctrine , and to whom , if he had minded any thing for the Press , he would have left the charge or the oversight thereof . The World hath already had a taste of his gift , and of the Spirit that appeared in him in the foresaid useful litle Book published by himself , and blessed of God to the Edification of many , which I hope will easily move the observing and Judicious Reader to have these lately Printed under his name in suspition . I shall add no more , but for the future intreat that nothing bearing his name may be looked upon as his , that is not attested by his nearest Relations , and his Brethren of the Ministrie . I am Thy well-wisher A. C. 
A37500	----	Vniformity examined whether it be found in the Gospel or in the practice of the churches of Christ / by Wil. Dell ... Dell, William, d. 1664. This text is an enriched version of the TCP digital transcription A37500 of text R21430 in the English Short Title Catalog (Wing D936). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 22 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A37500 Wing D936 ESTC R21430 12260007 ocm 12260007 57849 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37500) Transcribed from: (Early English Books Online ; image set 57849) Images scanned from microfilm: (Early English books, 1641-1700 ; 179:18) Vniformity examined whether it be found in the Gospel or in the practice of the churches of Christ / by Wil. Dell ... Dell, William, d. 1664. [8] p. Printed by J. Coe for Henry Overton ..., London : 1646. "Published according to order" Reproduction of original in Yale University Library. eng Presbyterian Church -- Controversial literature. A37500 R21430 (Wing D936). civilwar no Vniformity examined: Whether it be found in the Gospel, or, in the practice of the churches of Christ. By Wil. Dell, Minister of the Gospel. Dell, William 1646 4265 29 5 0 0 2 0 127 F The rate of 127 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-03 TCP Assigned for keying and markup 2004-03 Aptara Keyed and coded from ProQuest page images 2004-04 Emma (Leeson) Huber Sampled and proofread 2004-04 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion Vniformity Examined : Whether it be found in the GOSPEL , OR , IN THE PRACTICE OF THE CHURCHES of CHRIST . By WIL . DELL , Minister of the Gospel . 2 COR. 4. 13. We having the same spirit of faith , according as it is written , I beleeved and therefore have I spoken : wee also beleeve , and therefore speake . Published according to Order . LONDON , Printed by J. COE for HENRY OVERTON in Popes Head Alley . 1646. Vniformity Examined . OBserving that our Brethren of Scotland , together with the Assembly of Divines , and the rest of the Preshyterian judgement , do often both in their discourse and writings , exceedingly presse for Vniformity ; I have been urged in my spirit , to think upon the matter , and to consider whether there could be any such thing found in the word of the New Testament , or in the practice of the Churches of Christ . And for my part , I ingenuously professe I cannot yet discover it , and would be glad if any would instruct me further in this particular , so he do it from the Word . Now Vniformity what is it , but an unity of form ? and the form they mean , no doubt , is outward : for the inward form , as it cannot be known by the outward senses ; so neither can it be accomplished by outward power . And therefore ( till I know their meaning better ) I conceive that by uniformity they understand an unity of outward form in the Churches of God : yea some of them do declate so much , calling the thing they would have , Externall uniformity . Now such a thing as this ▪ ( after so much meditation and recollection , as my other imployments , and the many distractions that necessarily attend my present condition , will permit me ) I cannot discern in the word of the Gospell . For Christ speaking of the Church of the New Testoment , saith , Iohn 4 ▪ 23. The hour cometh and now is , when the true worshippers shall worship the Father in Spirit and Truth , for the Father seeketh such to worship him . God is a Spirit , and and they that worship him must worship him in Spirit and Truth . In which words it is most evident , that the worship of God in the time of the New Testament , is inward and spirituall , consisting in faith , hope , love , and prayer , the op●ration of the three former , &c. And so , is so far from Vniformity as hath been explicated , and as they understand it , that it is not at all capable of it . And therefore I cannot but wonder at the strange workings of darknesse in the mindes of men , who would have an externall Vniformity in a worship that is inward and spirituall , and of which the outward form is no part at all , but is meerly accidentall , and so absolutely various . Again , as I finde not this Uniformity in the doctrine of the Gospel , so neither in the practice of the Saints , who had the spirit of the Gospel , as that practice is represented to us in the Word . In Acts 1. 14. I read how the Apostles being together with the women , and Mary the Mother of Jesus , & his brethren , continued with one accord in prayer and supplication : and Acts 2. v. 44. & 46. how all that believed were together , and continued daily with one accord in the Temple , and did break bread from house to house , &c. And in all this there was Unity , but no externall Vniformity , neither name nor thing . Again , Acts 4. 23. Peter and Iohn being let go by the Magistrates , went to their own company ( which many of our Clergy would term a Conventicle ) and reported all that the chief Priests and Elders had said to them ; and when they heard it , they lift up their voice to God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with one accord , and prayed . Here was inward Unity , in faith , and love , and joy , and spirituall prayer , bur no externall Uniformity : and vers. 32. The multitude of them that believed were of one heart , and one soul . Unity still , but nothing of externall uniformity . Further , we read Acts chap. 7. and chap. 8. that Stephen and Philip , who by the Church were ordained Deacons and were to serve only for the Ministery of the Table , yet by vertue of the anointing , preached the word of God freely , and powerfully : and how all the Members of the Church of Ierusalem , who were neither Ministers nor Deacons , being scattered abroad by persecution , went preaching the Word every where , where they came , in that case of necessity : the unction of the Spirit , of which all believers partake alike , being one fundamentall ground of such Ministery , where there are no Believers to call to the Office : and in all this , though there was unity of faith , spirit , and doctrine , yet I am sure they will say , there was no such uniformity as they would have . Again , Acts 20. Paul the first day of the Week , preached to the Disciples of Macedonia , from the Evening till Midnight ( which Dr. Pocklington in a printed Sermon saith , was out of order , that is , out of Prelaticall order , or Presbyteriall uniformity ) and after brake bread and did eat , and talked with them a long while , till break of day : and going from thence , he arrived at Ephesus , and there called the Elders of the Church together , and appeals to them after what manner he had been with them , to wit , serving the Lord with all humility of minde , ( I wish the Assembly would mark that , and mark it again ) and with many tears and temptations , &c. and how he had held back nothing profitable for them , but had taught them publikely , and from house to house ( which I wish were more in use now-a-dayes , if it might obtain so much leave from uniformity ) and had preached to them R●pentance towards God , and Faith towards our Lord Jesus Christ , our chief work toward God since our fall and corruption being Repentance , which is the change of the creature towards God , through Gods own work in the creature , and this is not done without the sorrow of the flesh ; and our chief work towards Christ , who is given to us as a head , being Faith or Union . And in the end , exhorts the Presbyters to take heed to themselves ( who according to the Church principles of this age , want no admonition themselves , seeing they are become a peremptory rule to all others ) and to the flocks over which the holy Ghost ( and not Patrons ) hath made them overseers , to feed the Church of God which he had purchased with his own bloud , &c. But in all this neither practices himselfe , nor preaches to them , nor commands them to preach to others , or impose upon others any such kind of thing as externall vniformity . And so surely they that so vehemently urge this thing , that they make it all in all in their Reformation , have some other teacher then the Apostle , who being taught of Christ as Christ was taught of God , yet knew no such thing at all in the worship of God , as vniformity . And yet further , that the world ( if it be possible ) may be the more convinced , observe a little more seriously the practice of Christ and the Saints , in reference to this poynt , and you shall see nothing lesse then externall Uniformity . See this in the prayer of Christ , ( prayer for the duty it felf being nothing but so much spirituall worship as being the voyce of the Spirit in the flesh , both in head and members ) This Christ sometimes performed with his eyes lifted up to heaven , sometimes being prostrate with his body on the earth , and so severall times severall wayes : and as he , so the Saints have some prayed standing , and lifting up their hands , as Moses , some kneeling and lifting up their hands , as Solomon , some standing and not lifting up their eyes , as the Publicans , &c. And what externall Uniformity in all this ? And as for praying so for preaching , Christ sometimes preached in a ship , sometimes on the shore , sometimes in the City of Ierusalem , someimes in the Temple , sometimes in the desart , sometimes early , sometimes late , as if he intended on purpose to witnesse against that piece of the mystery of iniquity which in after ages should be called Vniformity . So Paul preached sometimes on the Jews Sabbath , sometimes on the first day of the week , sometimes each day of the week , sometimes in the day , sometimes in the night , sometimes prayed in the house , sometimes on the shore ; he circumcised Timothy among the weak , refused to circumcise Titus among the perverse , became as a Jew to the Jews , as a Greek to the Greeks , to the weak as weak , to the strong as strong , all things to all men , that he might win some : and what externall Uniformity was here ? And then for the Sacraments , Christ administred the Sacrament of the Supper immediately after supper , Paul at midnight , and it may be others in the morning , or at noone : and what externall Uniformity in all this ? And for government ; sometimes the Apostles met together into a Councell and in that Councell ordered things not of their own heads , or by plurality of voyces , but by the Word and Spirit , and what they ordered by the Word and Spirit , they put in execution by the power of the Word and Spirit , and not by the power of the World . At other times Ministers and believers did things by the Word and Spirit among themselves , by the mutuall consent of both ; or else believers alone among themselves , if there were no Ministers present . And where the number of believers were more , they stood in need of more Officers , and where fewer , of fewer Officers , and all these things are the free ordering of the Churches , who have Christ , the Spirit , and the Father among them and in them , and so are taken out of the bondage of men into the freedome of God . That truly I see not the Gospel more setting its spirit against any thing of Antichrist , then against this point of externall Uniformity . For if we have one Lord , Christ , Spirit , Faith , Baptisme , God , all other things are free to the Churches , as God shall order by them , and no otherwise ; and the reason , and wisdome , and prudence of man , have no place in this world , where the Sun of righteousness shines as the onely light . But against this that hath been said , do lie some objections : as first , The Prophet foretold that the Lord should be one , and his Name one , and doth not this imply externall Uniformity ? I answer , nothing lesse : for the Apostle explicates plainly and clearly , whar it is to have the Lord one , and his Name one among believers , Eph. 4. ch. 4. 5. 6. where he saith , there is in the spirituall Church , one Body , and one Spirit , one hope of our calling , one Lord , one Faith , one Baptisme , one God and Father of all , who is above all , through all , and in all . Whereby you see , that among believers there is a manifold Unity , but no externall Uniformity ; yea , the prayer of Christ the Son for the Church , unfolds clearly the promise of God the Father to the Church , Iohn 17. Christ prayes , that they all ( who are many among themselves according to the flesh ) may b● one , as thou Father art in mee , and I in thee , ( that is , according to the unity of the Spirit , not externall Uniformity ) that after this manner they also may be one in us . But againe it is objected out of 1 Cor. 14. that the Apostle requires that all things may be done in the Church decently and in order : and doth not this imply externall Uniformity ? I answer , that they will hardly admit in their parish Churches such a decency and order as the Apostle there means , neither are they capable of it . For he saith before , When the whole Church is come together into some place , that all may prophesie one by one , that all may learne and all be comforted : and that during this exercise of prophesying , if any thing be revealed to another , the former is to give place ; and he must speak that hath the clearest light , seeing the Spirit , to whomsoever it is given to profit withall . And that though all may prophesie one by one , yet all may not prophesie at once , for t●en it would not be order , but confusion , which the Apostle would have avoyded , saying , Let all things be done decently and in order . And this decency too he perswades to by the word , he doth not in force by secular power . And if they will call this Uniformity , for Church-members to prophesie one after another , according to the variety of the gifts of the Spirit , and not many or two o● three at once or the same time , we willingly agree with them : but how farre this thing is from their sence , every one knowes . Thus you see these objections answered , and I am confident there are no more can be brought but may as clearly and easily be answered as these . And therefore , I say , I wonder and wonder againe , that we having covenanted and agreed together solemnly , to endeavour for a Government most agreeable to the word of God , should in the meane time be left so void of the spirit and light of the Gospel , as to fall upon externall Uniformity , which is no where to be found in the Gospel , nor in the practise of primative Christians . Yea , while I consider more seriously of the Matter , me thinks externall vniformity is a monstrous thing ( how glorious soever in their eyes ) and not to be found either in nature or in grace , either in Christs Kingdome , or the Kingdomes of the world . In nature is no externall vniformity extended to all the workes of nature , for looke into the world and see if there be not variety of forms ; heavenly and earthly bodies having severall formes ; and in the earth each bird , beast , tree , plant , creature , differs one from another in outward form . If the whole creation should appeare in one form , or externall vniformity , what a monstrous thing would it be , nothing differing from the first chaos ? but the variety of forms in the world is the beauty of the world . So that though there be a most admirable unity among all the creatures , yet there is nothing lesse then externall vniformity . Againe , as there is no externall vniformity spread over the great world , so nor yet over the little world , or man . For looke upon a man consisting of ●ead and members , unto which the Apostle compa●es the Church , and you shall not finde all the members like one another , neither in regard of their outward forms , nor operations : for the hand doth not move as the foot , nor the foot act as the hand ; and if all the members should appear and act in one form , what a monster would a man bee ? And yet among the members though there be no externall vniformity , yet there is admirable unity . And yet again , look in to the Kingdomes of the world , and you shall see no such thing in them as externall vniformity : Here in England you shall observe that York is not governed as Hull , nor Hull as Hallifax , nor that as Bristoll , &c. neither is one County governed uniformly as another ; there is no vniformity in the government of Kent and Essex , nor one town governed like another ; in Godmanchester , the youngest son inherit , in Huntington the Eldest , nor one Corporation governed like another , nor one Company in the Citie governed as another ; and yet between all Counties , Cities , Towns , Corporations Companies , there is unitie , though no externall vniformity . Yea , look upon the famous Citie of London , and there are , it may be , an hundred thousand families , or more in it , and each one gove●n●d after a severall manner , and among all these families there is no externall vniformity , and yet they all agree well enough into the unity of a City . Nay further , to bring but one man to an vniformity of life and practice , by an outward Law , would be the most absolute tyranny in the world , and make his life worse then death . To compell every man by a Law every day in the week , or every Munday , Tuesday , &c. in the week , to an uniformity of life , that he shall rise at the same time , use the same postures , speak the same words , eat the same food , receive the same Physick , sit , and stand , and walk , and lye down at the same set times , who ever heard of such a cruel bondage ? What an absurd and intollerable thing then is uniformity in the life of a man , taking away all freedome of the soule ? But how much more evill and intollerable is uniformity in the life of a Christian , or of true Churches of Christ , taking away all freedome of the spirit of God , who being one with God , works in the freedome of God , and is not to be bound with any authoritative or coercive power , of poor , dark , ignorant , vain , foolish , proud , and sinfull men . What now then do the Presbyters mean by Vniformity ? Would they have the Word preached , and the Sacraments administred , and the Name of God called on , and all this done in spirit and truth in the Churches of Christ ? This truly is Vnity and not Vniformity , and such an unity as no man can compell . But would they have the Word preached , the name of God called on , Sacraments administred , the spirituall discipline of the spirituall Church managed , the vertues of Christ , and graces of the Spirit in the Saints exercised , and all this in one and the same outward form , or uniformity ? This is the burden of the Saints , the bondage of the Church , the straitning the Spirit , the limiting of Christ , and the eclipsing the glory of the Father . And how wise soever these men may be in naturall and carnall things , yet their wisedome is but foolishnesse in spirituall things , in which there is no more uniformity , then in the workings of the Spirit , who works severally in severall Saints , and severally in the same Saints at severall times . And therefore they that would tye the Church to an uniformity which works not of it s●lf , but as the Spirit works in it , let them first tye the Spirit to an uniformity , and we are contented . But these men seem to run a sad hazard , who would thus reduce the workings of the Spirit in Christians and Churches , to an outward uniformity , according to their own minde and fancy , and so would rule and order , and enlarge and straiten the Spirit of God by the spirit of man ; seeing it is worse to sin against Christ in the spirit , then against Christ in the flesh . And therefore till I be otherwise taught by the Word , I cannot conceive that there ought to be or is possible to be any such externall uniformity in the Churches of Christ , as these men strive , wrastle , sweat , contend for , I will not say are ready to fight for , but that severall Churches of Christ having unity of doctrine , faith , the spirit , ordinances , &c. may have divers forms of outward administrations , as God and Christ by the spirit shall lead them ; and that every Church is in these things to be left free , and no Church forced by any outward power to follow or imitate another Church against its will , not being freely led unto it by the Spirit of God . Neither do I think that God hath set up any company of men , or Synod in the world , to shine to a whole Nation , so that all people shall be constrained to follow their judgement , and to walk by their light , seeing other Ministers and Christians may have more light and spirit then they . Neither hath Christ promised his presence and spirit to Ministers more then to believers , nor more to an hundred then two or three : and if two or three Christians in the Country being met together in the name of Christ , have Christ himself with his Word and Spirit among them , they need not ride many miles to the Assembly at London , to know what to do , or how to carry and behave themselves in the things of God . And therefore for any company of men of what repute soever , to set up their own judgement in a Kingdome , for a peremptory rule from which no man must vary , and to compell all the faithfull people of God , who are the very members of Jesus Christ himself , to fall down before it , upon pain of being cast into the burning fiery furnace of their indignation , heated seven times more hot th●n ordinary , through the desired accesse of secular power to their power , is a far worse work in my eyes , then that of King Nebuchadnezzar , setting up a golden Image , and forcing all to fall down before it ; seeing spirituall idolatry is so much worse then corporall , as the spirit is better then the flesh . And therefore I do think ( let them teach me better by the Word that can ) that uniformity ( the great Diana of the Presbyterians , and the Image that falls down from the brain and fa●cy of man ) hath no footing in the Scriptures , or in the practice of the Churches of Christ : And that the Presbyterian uniformtty is near a kin to Prelati●all co●fo●mity , and is no other ●hen the same thing under another word , after ●●e manner of Prelacy and Presbytery ; and do conclude that Vnity is Chri●●ia● , Vniformity Antic●●●●●●an . And 〈◊〉 I have 〈…〉 among many occas●ons , to discover to 〈…〉 me still prevail and 〈…〉 very name of Ref●●mation And al●o to give occasion 〈…〉 discourse more fully 〈…〉 power of the Word . 〈…〉 ●INIS 
A43183	----	Heads of agreement assented to by the united ministers in and about London, formerly called Presbyterian and Congregational 1691 Approx. 20 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A43183 Wing H1282A ESTC R16201 12858893 ocm 12858893 94645 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43183) Transcribed from: (Early English Books Online ; image set 94645) Images scanned from microfilm: (Early English books, 1641-1700 ; 383:12) Heads of agreement assented to by the united ministers in and about London, formerly called Presbyterian and Congregational Howe, John, 1630-1705. [7], 16 p. Printed by R.R. for Tho. Cockerill ... and John Dunton ..., London : 1691. Largely the work of John Howe. Cf. DNB. "Licensed and entred according to order" Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church -- Relations -- Congregational churches. Christian union -- England -- London. Congregational churches -- Relations -- Presbyterian Church. 2004-10 TCP Assigned for keying and markup 2004-11 SPi Global Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Heads of Agreement Assented to by the United Ministers In and about LONDON : Formerly called PRESBYTERIAN AND CONGREGATIONAL . Licensed and Entred according to Order . LONDON : Printed by R. R. for Tho. Cockerill , at the Three Legs , and Iohn Dunton at the Raven , in the Poultrey . MDCXCI . THE PREFACE to the READER . ENdeavours for an Agreement among Christians , will be grievous to none who desire the flourishing State of Christianity it self . The Success of these Attempts among us , must be ascribed to a Presence of God so signal , as not to be concealed ; and seems a hopeful Pledg of further Blessings . The favour of our Rulers in the present Established Liberty , we most thankfully acknowledg ; and to Them we are studious to approve our selves in the whole of this Affair . Therefore we Declare against intermedling with the National Church-Form : Imposing these Terms of Agreement on others , is disclaimed : All pretence to Coercive Power , is as unsuitable to our Principles , as to our Circumstances : Excommunication it self , in our respective Churches , being no other than a declaring such scandalous Members as are irreclaimable , to be incapable of Communion with us in things peculiar to Visible Believers : And in all , we expresly determine our purpose , to the maintaining of Harmony and Love among our selves , and preventing the inconveniences which humane weakness may expose to in our use of this Liberty . The general concurrence of Ministers and People in this City , and the great disposition thereto in other places , persuade us , this happy Work is undertaken in a season designed for such Divine influence , as will overcome all impediments to Peace , and convince of that Agreement which has been always among us in a good degree , tho neither to our selves nor others so evident , as hereby it is now acknowledged . Need there any Arguments to recommend this Vnion ? Is not this what we all have prayed for , and Providence by the directest indications hath been long calling and disposing us to ? can either Zeal for God , or prudent regards to our selves remissly suggest it , seeing the Blessings thereof are so important , and when it 's become in so many respects even absolutely necessary ; especially as it may conduce to the preservation of the Protestant Religion , and the Kingdoms Weal ; a subserviency whereto , shall always govern our Vnited Abilities , with the same disposition to a concurence with all others who are duly concerned for those National Blessings . As these considerations render this Agreement desirable , so they equally urge a watchful care against all attemps of Satan to dissolve it , or frustrate the good effects thereof so manifestly destructive to his Kingdom . Therefore it's incumbent on us , to forbear condemning and disputing those different sentiments and practices we have expresly allowed for : To reduce all distinguishing Names , to that of United Brethren : To admit no uncharitable jealousies , or censorious speeches ; much less any debates whether Party seems most favoured by this Agreement . Such carnal regards are of small moment with us , who herein have used words less acurate , that neither side might in their various conceptions about lesser matters be contradicted , when in all substantials we are fully of one mind ; and from this time hope more perfectly to rejoice in the Honour , Gifts , and Success of each other , as our common good . That we as United , may contribute our utmost to the great concernments of our Redeemer , it 's mutually resolved , we will assist each other with our Labours , and meet and consult , without the least shadow of separate or distinct Parties : Whence we joyfully expect great Improvements in Light and Love , through the more abundant supplies of the Spirit ; being well assured we herein serve that Prince of Peace , of the increase of whose Government and Peace , there shall be no end . This Agreement is already assented to by above Fourscore Ministers , and the Preface approved of . HEADS of AGREEMENT Assented to by the United Ministers , &c. The following Heads of AGREEMENT have been Resolved upon , by the UNITED Ministers in and about London , formerly called Presbyterian and Congregational ; not as a Measure for any National Constitution , but for the Preservation of Order in our Congregations , that cannot come up to the Common Rule by Law Established . I. Of CHURCHES and CHURCH-MEMBERS . 1. WE Acknowledge our Lord Jesus Christ to have One Catholick Church , or Kingdom , comprehending all that are united to Him , whether in Heaven or Earth . And do conceive the whole multitude of visible Believers , and their Infant-Seed ( commonly called the Catholick Visible Church ) to belong to Christ's Spiritual Kingdom in this world : But for the notion of a Catholick Visible Church here , as it signifies its having been collected into any formed Society , under a Visible human Head on Earth , whether one Person singly , or many collectively , We , with the rest of Protestants , unanimously disclaim it . 2. We agree , That particular Societies of Visible Saints , who under Christ their Head , are statedly joined together for ordinary Communion with one another , in all the Ordinances of Christ , are particular Churches , and are to be owned by each other , as Instituted Churches of Christ , tho differing in apprehensions and practice in some lesser things . 3. That none shall be admitted as Members , in order to Communion in all the special Ordinances of the Gospel , but such persons as are knowing and sound in the fundamental Doctrines of the Christian Religion , without Scandal in their Lives ; and to a Judgment regulated by the Word of God , are persons of visible Godliness and Honesty ; credibly professing cordial subjection to Jesus Christ. 4. A competent Number of such visible Saints ( as before described ) do become the capable Subjects of stated Communion in all the special Ordinances of Christ , upon their mutual declared consent and agreement to walk together therein according to Gospel Rule . In which declaration , different degrees of Expliciteness , shall no way hinder such Churches from owning each other , as Instituted Churches . 5. Tho Parochial Bounds be not of Divine Right , yet for common Edification , the Members of a particular Church ought ( as much as conveniently may be ) to live near one another . 6. That each particular Church hath Right to chuse their own Officers ; and being furnished with such as are duly qualified and ordained according to the Gospel Rule , hath Authority from Christ for exercising Government , and of enjoying all the Ordinances of Worship within it self . 7. In the Administration of Church Power , it belongs to the Pastors and other Elders of every particular Church ( if such there be ) to Rule and Govern : and to the Brotherhood to Consent , according to the Rule of the Gospel . 8. That all Professors as before described , are bound in duty , as they have opportunity , to join themselves as fixed Members of some particular Church ; their thus joining , being part of their professed subjection to the Gospel of Christ , and an instituted means of their Establishment and Edification ; whereby they are under the Pastoral Care , and in case of scandalous or offensive walking , may be Authoritatively Admonished or Censured for their recovery , and for vindication of the Truth , and the Church professing it . 9. That a visible Professor thus joined to a particular Church , ought to continue stedfastly with the said Church ; and not forsake the Ministry and Ordinances there dispensed , without an orderly seeking a recommendation unto another Church . Which ought to be given , when the case of the person apparently requires it . II. Of the MINISTRY . 1. WE agree , That the Ministerial Office is instituted by Jesus Christ , for the Gathering , Guiding , Edifying , and Governing of his Church ; and to continue to the end of the world . 2. They who are called to this Office , ought to be endued with competent Learning , and Ministerial Gifts , as also with the Grace of God , found in Judgment , not Novices in the Faith and Knowledg of the Gospel ; without scandal , of holy Conversation , and such as devote themselves to the Work and Service thereof . 3. That ordinarily none shall be Ordained to the work of this Ministry , but such as are called and chosen thereunto by a particular Church . 4. That in so great and weighty a matter , as the calling and chusing a Pastor , we judg it ordinarily requisite , That every such Church consult and advise with the Pastors of Neighbouring Congregations . 5 : That after such Advice , the Person consulted about , being chosen by the Brotherhood of that particular Church over which he is to be set , and he accepting , be duly ordained , and set apart to his Office over them ; wherein t is ordinarily requisite , That the Pastors of Neighbouring Congregations concur with the Preaching-Elder , or Elders , if such there be . 6. That whereas such Ordination is only intended for such as never before had been ordained to the Ministerial Office ; If any judge , that in the case also of the removal of one formerly Ordained , to a new Station or Pastoral Charge , there ought to be a like Solemn recommending him and his Labours to the Grace and Blessing of God ; no different Sentiments or Practice herein , shall be any occasion of Contention or Breach of Communion among us . 7. It is expedient , that they who enter on the work of Preaching the Gospel , be not only qualified for Communion of Saints ; but also that , except in cases extraordinary , they give proof of their Gifts and fitness for the said work , unto the Pastors of Churches of known abilites to discern and judge of their qualifications ; That they may be sent forth with Solemn Approbation and Prayer ; which we judge needful , that no doubt may remain concerning their being Called to the work ; and for preventing ( as much as in us lieth ) Ignorant and rash Intruders . III. Of CENSURES . 1. AS it cannot be avoided , but that in the Purest Churches on Earth , there will sometimes Offences and Scandals arise by reason of Hypocrisie and prevailing corruption ; so Christ hath made it the Duty of every Church , to reform it self by Spiritual Remedies , appointed by him to be applied in all such cases ; viz. Admonition , and Excommunication . 2. Admonition , being the rebuking of an Offending Member in order to conviction , is in case of private offences to be performed according to the Rule in Mat. 18. v. 15 , 16 , 17. and in case of Publick offences , openly before the Church , as the Honour of the Gospel , and nature of the Scandal shall require : And if either of the Admonitions take place for the recovery of the fallen Person , all further proceedings in a way of censure , are thereon to cease , and satisfaction to be declared accordingly . 3. When all due means are used , according to the Order of the Gospel , for the restoring an offending and scandalous Brother ; and he notwithstanding remains Impenitent , the Censure of Excommunication is to be proceeded unto ; Wherein the Pastor and other Elders ( if there be such ) are to lead , and go before the Church ; and the Brotherhood to give their consent , in a way of obedience unto Christ , and unto the Elders , as over them in the Lord. 4. It may sometimes come to pass , that a Church-Member , not otherwise Scandalous , may sinfully withdraw , and divide himself from the Communion of the Church to which he belongeth : In which case , when all due means for the reducing him , prove ineffectual , he having hereby cut himself off from that Churches Communion ; the Church may justly esteem and declare it self discharged of any further inspection over him . IV. Of COMMUNION of CHURCHES . 1. WE Agree , that Particular Churches ought not to walk so distinct and separate from each other , as not to have care and tenderness towards one another . But their Pastors ought to have frequent meetings together , that by mutual Advice , Support , Encouragement , and Brotherly intercourse , they may strengthen the hearts and hands of each other in the ways of the Lord. 2. That none of our particular Churches shall be subordinate to one another ; each being endued with equality of Power from Jesus Christ. And that none of the said particular Churches , their Officer , or Officers , shall exercise any Power , or have any Superiority over any other Church , or their Officers . 3. That known Members of particular Churches , constituted as aforesaid , may have occasional Communion with one another in the Ordinances of the Gospel , viz. the Word , Prayer , Sacraments , Singing Psalms , dispensed according to the mind of Christ : Unless that Church with which they desire Communion , hath any just exception against them . 4. That we ought not to admit any one to be a Member of our respective Congregations , that hath joined himself to another , without endeavours of mutual Satisfaction of the Congregations concerned . 5. That one Church ought not to blame the Proceedings of another , until it hath heard what that Church charged , its Elders , or Messengers , can say in vindication of themselves from any charge of irregular or injurious Proceedings . 6. That we are most willing and ready to give an account of our Church Proceedings to each other , when desired ; for preventing or removing any offences that may arise among us . Likewise we shall be ready to give the right hand of fellowship , and walk together according to the Gospel Rules of Communion of Churches . V. Of DEACONS and RULING ELDERS . WE agree , The Office of a Deacon is of Divine Appointment , and that it belongs to their Office to receive , lay out , and distribute the Churches Stock to its proper uses , by the direction of the Pastor , and the Brethren if need be . And whereas divers are of opinion , That there is also the Office of Ruling Elders , who labour not in word and doctrine ; and others think otherwise ; We agree , That this difference make no breach among us . VI. Of Occasional MEETINGS of Ministers , &c. 1. WE agree , That in order to concord , and in any other weighty and difficult cases , it is needful , and according to the mind of Christ , that the Ministers of several Churches be consulted and advised with about such matters . 2. That such Meetings may consist of smaller or greater Numbers , as the matter shall require . 3. That particular Churches , their respective Elders , and Members , ought to have a reverential regard to their judgment so given , and not dissent therefrom , without apparent grounds from the word of God. VII . Of our Demeanour towards the CIVIL MAGISTRATE . 1. WE do reckon our selves obliged continually to pray for God's Protection , Guidance , and Blessing upon the Rulers set over us . 2. That we ought to yield unto them not only subjection in the Lord , but support , according to our station and abilities . 3. That if at any time it shall be their pleasure to call together any Number of us , or require any account of our Affairs , and the state of our Congregations , we shall most readily express all dutiful regard to them herein . VIII . Of a CONFESSION of FAITH . AS to what appertains to soundness of Judgment in matters of Faith , we esteem it sufficient , That a Church acknowledge the Scriptures to be the word of God , the perfect and only Rule of Faith and Practice ; and own either the Doctrinal part of those commonly called the Articles of the Church of England , or the Confession , or Catechisms , Shorter or Larger , compiled by the Assembly at Westminster , or the Confession agreed on at the Savoy , to be agreeable to the said Rule . IX . Of our Duty and Deportment towards them that are not in Communion with us . 1. WE judge it our duty to bear a Christian Respect to all Christians , according to their several Ranks and Stations , that are not of our Persuasion or Communion . 2. As for such as may be ignorant of the Principles of the Christian Religion , or of vicious conversation , we shall in our respective Places , as they give us opportunity , endeavour to explain to them the Doctrine of Life and Salvation , and to our uttermost persuade them to be reconciled to God. 3. That such who appear to have the Essential Requisites to Church-Communion , we shall willingly receive them in the Lord , not troubling them with Disputes about lesser matters . As we Assent to the forementioned HEADS of AGREEMENT So we Unanimously Resolve , as the Lord shall enable us , to Practice according to them . ; FINIS . ADVERTISEMENT . THE Reasonableness of Reformation , and the Necessity of Conversion ; the true Methods of making all men happy in this world , and in the world to come ; seasonably discoursed , and earnestly pressed upon this licentious Age. By J. F. a sincere Lover of his Native Countrey , and the Souls of Men. Printed for Tho. Cockerill , at the Three Legs in the Poultrey . In Twelves , Price Bound , One Shilling . 
A36890	----	A few vvords of truth from the spirit of truth to all who are convinced of the truth, and stand in opposition to the cross ... also a few words to all the litteral professors, who can own the ministration of Christ without them but deny him within them and to those that have their dependance upon the teaching of men, in oppostion to the ministration of the spirit within : together with a short discovery of the Presbyterian government, and some reasons of dissenting from it / William Dundas. Dundas, William, fl. 1665-1673. 1673 Approx. 45 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A36890 Wing D2612 ESTC R17235 13646717 ocm 13646717 100928 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36890) Transcribed from: (Early English Books Online ; image set 100928) Images scanned from microfilm: (Early English books, 1641-1700 ; 786:11) A few vvords of truth from the spirit of truth to all who are convinced of the truth, and stand in opposition to the cross ... also a few words to all the litteral professors, who can own the ministration of Christ without them but deny him within them and to those that have their dependance upon the teaching of men, in oppostion to the ministration of the spirit within : together with a short discovery of the Presbyterian government, and some reasons of dissenting from it / William Dundas. Dundas, William, fl. 1665-1673. 22 p. s.n.], [London : 1673. Largely autobiographical; includes description of Quaker activities in Scotland and France. Place of publication from Wing. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dundas, William, fl. 1665-1673. Church of Scotland -- Controversial literature. Presbyterian Church -- Controversial literature. Society of Friends -- Scotland -- Early works to 1800. Society of Friends -- France -- Early works to 1800. 2006-10 TCP Assigned for keying and markup 2006-10 Aptara Keyed and coded from ProQuest page images 2006-11 Emma (Leeson) Huber Sampled and proofread 2006-11 Emma (Leeson) Huber Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A Few VVords of Truth FROM THE Spirit of Truth To all who are Convinced of the Truth , and stand in Opposition to the Cross . By one who remained in that Estate above Seven years , before he was brought to the True Obedience of Truth : and was whipped to it by the Merciful Rod of the Lord ; for no less could do it . Also a few words to all the Litteral Professors , who can Own the Ministration of Christ Without them , but Deny him Within them . And to those that have their Dependance upon the Teachings of Men , in Opposition to the Ministration of the Spirit Within . Together with a short Discovery of the Presbyterian Government ; and some Reasons of Dissenting from it . William Dundas . Before I was affl●cted I went astray ; but now I have kept thy Word , Psal . 119. 67. Peri-issem nisi peri-issem . Peri-issem . I called upon the Lord in Distress ; the Lord answered me , and set me in a large place . The Lord is on my side ; I 〈◊〉 not fear : What can Man do unto me ? Psal . 118. 5. 6. Vnless the Lord had been my Help , my Soul had almost dwelt in Silence , Psal . 94. 17. Printed in the Year , 1673. A Few VVords of Truth FROM THE Spirit of Truth To all who are Convinced of the Truth , and stand in Opposition to the Cross . FRIENDS , IT is from a deep Sense of a clear and through Exerience that I am moved to lay before you , having fresh in my Thoughts your Conditions ; for upon that Ground did I set up my Tent for many years , and was most unwilling to remove it , till the Lord by Fire and Sword did pursue me , and did turuble me out of all my False Rests ; and whilst I was settling upon my Lees , he poured me from Vessel to Vessel , where I never had a settled Peace nor Comfort , till the Lord settled the Ark of my Soul upon the Mountains of Ararat ; then I did see all the World ( I mean those of that spirit ) lying as so many Dead Corps , swimming upon the Waters ; and then my Soul was refreshed with the Sense of God's Love , who had pulled me like a Brand out of the Fire , who was walking from Hill to Mountain , and running after the Lo here , and Lo there , and seeking the Living amongst the Dead , and the Pearl abroad , that was lying hid within my own Breast ; I was feeding upon Husks , and the Inventions of Man , seeking the Law from his Mouth , and treading upon the Light which was within , which shined in Darkness , but Darkness could no comprehend it ; and thus did I live in the Night of Darkness : but that it was a Day of Love that the Lord visited me from on high , when I was wallowing in my Blood , with my Navil-string uncut , nor salted ; and notwithstanding the setting of my Feet in Opposition to the Light , after so many years Conviction , and that I had gone near to sin out my Day , and that before the Candle of the Lord was put out in my spirit , he did of Mercy shine upon me ; and though late I coming to the Vineyard to work , he gave me the Wages of those that came first . O the Unexpressible Love of a Merciful , Loving , Tender and Long-Suffering God ; which did not cut the Thread of my Life betwixt the Conviction and being brought to the Obedience of the Truth ; it was only the Free Love and Mercy of the Lord that preserved me , and the more that I ponder it the deeper sense I have of it , even to the bowing of me down , so that I had no Peace till that I should make my Condition known to those who are where I was ; and that I may be set up as a Beac●n to those who are travelling Sion-ward , lest that they split upon the same Rocks , Shelves and Sands , from which the Lord hath very narrowly delivered and brought me into the s●fe Harbour , where my Anchor is cast , within the Vail ; and now being come to my Rest , it is the more with me to shew to others the Pilgrimage of my Warfare , which is thus . It was the Lord's Free Grace That brought me to this Port ; For else-where I found no Place My Soul for to Support . Whilst I was in my young and tender years , I was brought up in a Family , and Families , where the Lord was Worshipped according to the Worship of that Nation of Scotland ; but as I grew more in years the Lord was pleased to give me more and more the Light of his Presence , and did offer me more plenty of his Grace then I was willing to receive ; and if I hàd gone any further then the Form of the National Church ( so called ) did allow , I was counted a Sectary , and so disowned ; and my looking one Step further then their publick Faith did allow should become a Brand of Schism and Heresie , notwithstanding as to their Law I was as strict a Pharisee as many of my Equals , and brought up at the Feet of Gamaliel : For , since I entered into the Covenant with that People , I came to see a little clearer , and that the Covenant did tye so my Conscience to their Form of Presbytery , my spirit did begin to fail me in the thing ; and when there was an Order from the General Assembly , For all the Nation to take the Covenant the second time , in that Interim the Lord had cleared the Fogs and Mists , partly by opening the Eyes of my Understanding , so that I Refused to take the Covenant the second time upon the Day appointed for that End , which was to be done upon a First-day , called Sunday . A dear Friend of mine ( whose Name I will omit , because now removed by Death ; one whom I believe laid down the Body Convinced of the Truth ; for a little before his Death he said to an eminent Friend of Truth at his own House , when some were slighting the Quakers , he said , That he wisht all the Nation were Quakers ) This Friend , I say , and I went from the place where we were expected to take the Covenant that day , to hear a Country-man preach by Orders publickly at the Town of Linlithg●w , one who was never at Schools nor Colledges , nor knew no Language● but his Mother Tongue ; and as himself said to me , he was brought up a Herdsman , with keeping of Sheep at home , which was a rare thing in the Nation of Scotland in these times ; and they were come one step nearer to the Quakers Principles , especially having discharged the wearing of Ribbands : and if they had continued Faithful to the Measure they had received then , and not run retrograde , they had not so much stood in opposition to them now : But as I have said , We going to eschew the Covenant-taking , to hear the Preacher , who was called from his Sheep-keeping to Preach , we escaped the taking of the Covenant the second time . This was like the Covenant of old , That could not all perform ; So neither could we live as we would In Things that are enorm . Yet not so , but that I was taken notice of ; and when I came to receive the Sacrament ( so called ) at the preparation , the day before it , in the Queen's Ferry , the Minister ( so called ) of that Town , told me , That I must not come to morrow to their Sacrament , except that I would take the Covenant ; which I refused to do , nor never did after the first time : And that same Person with several others of that Denomination , seeing me to look further then their publick Faith did allow me , did labour to keep me still under Bondage to their Ecclesiastical Law , seeing me not matter much the hearing of them ; for I having in measure entered the Promised Land , their Manna became loathsome to me ; and they Expostulated so with me , Why I did not frequent their Assemblies so much as formerly ? I told them , That there was a Thing beyond that , which I looked for : To which they replyed , That I must take heed to that , for that was a Sectarian and Dangerous Principle : And I told them plainly , That I was not to receive the Law from the Mouth of Man : Then the said ( called ) Minister said , That I Tempted God : And when I told him , That God could not be Tempted ( that is , to Evil ) his Anger was raised against me , so that he left any more meddling with me in Matters of Religion . But that which first began to nausuate me , and make me to loathe that sort of Government was , to see the Domineering Pride of the Priests of that Nation , that they could force some that were not one with them in their Principles , to come and take with them their Sacraments , as that of Bread and Wine , and sprinkling of their Children , whereof neither Precept nor President can be produced from holy Scripture ; and if the Parents will not bring their Children to them to be Sprinkled , they will do it in their Absence without , their Consent . How inconsistent this is with the Rule of the Gospel , and the Scriptures of Truth , I leave it to all that have the right Eye open to judge of it : For they say . That the Children are saved by the Faith of their Parents , and yet the Parents have not that Liberty to use their own Freedom in that thing : And the prophanest Wretch that lives shall not be refused that Priviledge of Sprinkling , but rather proceeded against by their Law , if they imbrace it not , and by what sort of Members these Laws are constituted , I shall instance one Particular , and then ye may judge ( exu● que leonem ) the Lion by his Paw . The General Assembly consists of some out of every Presbytery , and according as that Prebytery is affected with the Love of a Religion these Commissioners are chosen : and what a mingle mangle mungrel Galimasray of Omnigatherums is in that Assembly , I leave the discerning and juditious Eye to consider , what may be the Product of such a Compesition , composed of so many spotted Individuals and party-coloured Simples . I might produce several Instances , which might enervate the same Procedure of such hodge podge Acts , but that I am not willing to burthen the Reader 's Patience with such unpleasant Entertainment : Do men gather Grapes of Thorns , or Figs of Thistles ? And what other Miscarriages of that Government did alienate my Spirit from it , as the Pride of the Covetous Clergy , and their going from one Benefice to another , as they call it , Majus bonum Ecclesiae ; but I say , Ventri ; that is , not for the more Good of the Church , but for the Fatter Benefice of the Belly : and this is evidenced , that seldom any of them go from a bigger to a less Stipend or Sallary , but to a bigger , and so to sell them that they have Covenanted with for the bigger Sallary ; and some I have seen that would not come till they had their Bargain made , for so much a Year , as one would buy a Horse in a Market ; and if he be not paid , he will not preach ; and then when he is settled Parish Priest , he is ordinarily Commander in chief , and all his Parishioners must stoop to him ; and if they pay not duely what they Covenanted for , he will by process of the Law , pursue them , and strain their Goods . Farewel ye Watch-Men of the Night ; Who love in Darkness for to dwell ; And hates the shining of the Light : Which is the Path to the Dark Cell . There was another Practice of that National Church of Scotland , which did estrange my Affection from them , their sticking so close to their Rigidity of Persecution , so that if Christ himself should appear in the Flesh to them out of their own Form , they would have refused him ; and if Truth , not clothed in their Garb , did speak among them , it was presently put to Silence . I shall instance only one particular of one called Wood , who had some Charge in the Custom-house of Leith , who for the Maintaining of the Truth ( was cited , I do not well remember whether it was before the Commission of the General Assembly , or before the Synodical Assembly of Lothian , but one of them it was ) he , the said Wood was cited before them , because he said , That Christ was the Word , and that the Letter was not the Word ; and all the Arguments that they could produce could not convince the Man ( for I was Witness to it ) for still he stood upon these words , That the Word was made Flesh , and dwelt among us , so that they could not resist the power of his Assertion , nor deny the Scriptures , they did fall a Threatning him with their Thunder-bolt of their Excommunication , so that he could not get so much time as to consider upon it , and to give in his Answer for his Defence so much as till the next Assembly : and about two or three Monehs after that , I meeting him in the Street of Edinbrough pid ask him , Whether or no be had come to a clearer Resolution of the Word ? But he not knowing me , did become a little shie of me , till that I told him my Name ( for I was known to him by that , I being in process of Excommunication ) then he told me , That he had gotten no Satisfaction , and that he was forced to how to the Assembly against his Light : For if he had been Excommunicated he had lost his Livelihood , so that within a year or two he dyed ; and I am sure that they were not clear of his Blood. All these that do the Truth deny Of the Word made Flesh indeed , They are of Antichrist his fry , And on the Husks of Truth do feed . By this time the Priests were become so Jealous of me , that they said , I would Infect the whole Nation : They watched at the Post-House for my Letters , to know with whom I corresponded in England , where they found several Letters of mine , when they opened them ( whether it was by Order of the Committee of Estates I know not ) and if they did find any thing they could wrest to their turn , they did keep my Letters ; and if they found nothing that , could touch me , they caused to seal up my Letters again , and to be delivered to me ; I knowing nothing what they had done , till some of themselves confessed it to me : In the mean time my Correspondent Gawen Lawry Merchant of London , according to Orders , sent me a Box with about Three Pound Sterling worth of Books , and to give me notice of it to call for them in a Ship of the Preston Pannes , for the which End he writ me a Letter by the Post , which they getting in their hands , I never knòwing any thing of it , till I going to visit my Cousin Preston Grange ; his Wife told me , That their Priest ( called a Minister ) one John Oswald , had taken a Fox full of Books from a Ship of that Town of Preston Panne● , which was directed for me ; which did a little surprize me , I never hearing of it ; yet it behoved me to content my self , knowing . That what once cometh into their Hands ( which is called th● Kirk ) is not easily recovered : So that I sent for the same Books again , which were also seized upon by one Boswell , a Earmer of the Excise Office , whereof I hearing , did make Application to him ; and I being a Stranger to him , and he not knowing the Difference that was betwixt the Priests and me , nor what Acts had been emitted against those which they called Sectary Books I did so capitulate for them , that I had them again : but in the process of time the Lord ordered it so , that when the English came into Scotland , I did demand my Books from the said Oswald the Priest , which did not a little sc●re him ; and he , to save his own Head , told me , That Warriston had them by Order of the Comm●ssion of the General Assembly ; from whom I desired one of his Friends to require them ; to whom he reply'd , That they were in his Closet , and he durst not deliver them me without an Order ; yet if I would send some Souldiers for them , they might have them ; which I did : But when I had the Box , I found many of them wanting , and knew not whom to challenge , they passing through so many corrupted Channels ; but as they began with s●btil and undermining Falshood , so they ended with Theft ; though it is like that these Bab●●onish Merchants by trading with them Books , were helpt to spin out their Hour-Glass upon my Charges , though they were well paid otherwise . All this did so vex the Serpent , that he knew not how to be avenged of me , but by thrusting forth his Venemous Sting of Excommunication against me , though it was but like a Dog , that shews his Teeth when he cannot bite but only bark ; and this vexed them the more , seeing m● so to slight it , and tread upon it , by my Letter to the Commission of the General Assembly ; and seeing none to regard their Sentence , by keeping a Distance from me , made their Act the more Contemptible , so as they were willing to heal up the Wourd again , as they said to my dear Friend John Swinton , whom they intreated , That he would desire the Sentence of Excommunication to be taken off again : To whom he replyed , That as he was passive in laying of it on , he should be so in bearing of it : To whom they replyed , If ●e will not be active in seeking it , we wi● be active in doing it . And so I standing in this Case , they did only with me , as their Fore-Fathers the Priests did to the Blind Man , who , though naturally Blind , yet spiritually he had more Sight then themselves . So I being cast out by them , Christ did hold me up ; and they remain in their Blind Condition to this day , in their Egyptian-State , where I leave them groping after their dark Principles and blind Imaginations of their Persecuting spirit ; and I to remain in the Land of Goshen , enjoying Christ , the Light and Life of man , who enlightens every man that comes into the World : for they have Eyes , and see not ; for the Light shineth in Darkness , and they comprehend it not : Ears they have , but hear not ; but to the sweet Enchantings of the Serpent do they hearken and bow , who creeping upon his Belly , feeding upon the Dust of the Earth ; though I do not include all under this predicament and category , for I have more Charity to some of them . Yet though in all this time I had a further Sight of the light then themselves , yet there was a Gulf botwixt the Elest Children of the Lord called Quakers , and me ; for I saw further then I was willing to embrace ; for there was such a high Principle of the world in me , that the noble Principle of Light and Life was looked over by me ; yea , I lived in my own will , wit and wisdom , which was accursed ; Preferring that wisdom before that wisdom of God , which would have made me a Child , and a Fool to the World , thinking that I might gain two Kingdoms at once , to keep the Possession of the Earth , and the Kingdom of Heaven also : and I being out of the pure Will , and out of the Cross to my own Wisdom , I was judged by the eternal Spirit of Truth , and stood as condemned out of the Life , because I being out of the Obedience ; and insomuchas I could not lose my Life , I did choose Death ; for mans Life in this World is in Visibles , unwilling to be separated from the World's Fashions , and Customs , and vain Religions , Honour and Profit , and all things which I stood upon was a false corrupt Ground , whilst I thus stood in the Alienation . Upon the Consideration of all this , the Lord was pleased to dart in upon my prodigal spirit , to call me home from the Husks that I was feeding upon , to my Father's House ; and whilst the Door of Mercy was open , he put a stop to the unlimitted Pleasures of the Flesh ; and then I came to hear the calm and still Voice of the Spirit , that was stirring in that contemned people called Quakers ; and the first stirring in me of that Nature , which I did eminently take notice of , was , As I was riding from Edinbrough in a Winter Evening to my own House , I did hear a Noise of some men , as it were Fighting , so that I bid my Man ride up in haste to see what it was , which my Man doing , he called to me , and said , That there was two Men on Horse-back beating of another Man going on Foot ; so that I ridingup to them , I did see them beatiug him , and he still keeping them off , saying , What did I say to you , but bid you FEAR GOD ? so that presently I did perceive , that it was a Quaker , reproving sin in the other two ; so I asking his Name , which he telling me , I knew the man by Name , though not by Sight ; and I was so offended with the other two , that I fell to beat them with my Rod , and ordered those that were with me to carry them to the next Prison ; but he , the said Quaker did intreat me to let them go , which ( after taking notice of their Names and Places of Abode ) I did let them go . And a Week after the said Quaker was telling a Relation of mine what a Curtisie I had done to him in a manner to save him ; yet said he , I found that same spirit in him that was in the other two men who beat me ; and my Relation telling ▪ me simply the word ; as he spoke them , the words did so reach me , that I meeting the said Quaker again , I did desire him , That as he passed that way he would make my House his Lodging-place ; The Light in Darkness it did shine , Though I did not it comprehend , Till that God did my Heart encline His Word made Flesh for to attend . Which he seeing the Witness in me reached , he was the more free to do ; yet though the Witness was so far reached in me , that I could discern spirits , as betwixt the spirit of Meekness and Rashness , yet there was still that Mind unbrought down , that stood in my way to hinder my Obedience , so that the Lord was pleased to stick closer to me with his Rod ; for first , He stripped me naked by removing of my Children , which was by Piece-meal , to fit me to yoke my self under the Cross , and then by separating me and my Wife for several years , so that I was wholly turned out of my Estate also , as to this day I am to live in a Wilderness Condition , so that I was forced to leave my native Country , and go to France ; where then the Lord began to work upon my spirit , to bring me the nearer to himself ; for when all Visibles failed me , and those to whom my Wife and I most trusted did become my subtilest Enemies ; yet the Lord did so Commiserate my Condition , that in the Bowels of Mercy he made me to take up the Cross to my own will , and to resign my self fully over to him , seeing all Visibles failed me ; and he used that way of Mercy to bring me nearer to him , which nothing else could ; and thus closing with the Visitation of the Lord , I found more sweetness and contentment then ever I had in my fullest delight and Pleasure of the World , and thus I do witness , and the Lord is my Witness , that I never came to my Rest till then ; and I would have done any thing never so hard and unpleasing to the Flesh , to bear a Testimony to the Truth that the Lord had revealed in me ; and shortly there was an Oportunity cast into my hands to try me , and that was this , There came a Woman Friend out of England to the Town of Diep , ( where I was then ) together with a Maid , to bear a Testimony to the Truth against the Protestants of that Nation , and brought with them several Books of Friends translated into French , and distributed in the Town , and gave me also to distribute , which were writ by George Fox and William Dewsbury , and several others , and some Papers they gave forth themselves , which I translated into French , they not knowing the Language ; but in all this they never did manifest to me their Intentions ; for it is like that in that frame of spirit that I then was in , and fore-seeing the Danger , and not so fully come to the Obedience of Truth , as I thought I was before the Tryal came ; yet so it was , that they went the next First-day ( called Sunday ) to the Meeting-House of the Protestants , where there were many Thousands of People , and there did place themselves in the most Conspicuous Place of the Meeting , just over-against the then called Minister , the said Friend having clothed her self in Sack-cloth , and her Hair hanging down sprinkled with Ashes , was covered with her Mantle and Hood , and when the said called Minister was in the highest of his Devotion , she did stand up , with the other Maid , who did take from the said Woman her M●ntle and Hood , she appearing all in her Sack-cloth and Ashes , her Hair hanging down , and turning her self round several times , that all the People might see her , did strike such a Consternation both upon the ca●ed Minister , and the People , that they were all at a stand ; the said Minister's Wife having confessed to a Friend since , that her spirit was so affected with that Sight , that she said , This is of a deeper Reach then I can comprehend ; for the Witness in some was so reached at that time : and a little while after they both did fall down upon their Knees , and Prayed , and then went out of the Meeting , where a great many following of them , to whom they distributed of their Books , and spoke in the Market-place , and then came to their Lodging , which was in a Scotch-man's House , who kept a Victualling-House , but no Entry there was for them , and they being destitute came to my Lodging , I knowing nothing of this all this time , I not going to that Meeting , and when they came to me they did show to me , That their Work was d●ne that they came for to that Nation , and now wanted Lodging till they went away : and I asked them , What they had done ? and they told me : so I went to some other Victualling-Houses to get them Lodging , which was promised for them , so as I kept them at my Lodging till Bed-time ; and then I went with them to that place as was promised me , and when we came Entry was refused there also , so that at that time of Night Lodging could not be had for them , the Protestants had so stopped their Entry and where ; so that I took them back to my Lodging again , and offered them my Bed , and would shift for my self , I being better acquainted in the Town , but they refused to put me out of my Chamber ; then I dealt with my Landlady of the House , to let them stay in any of her Rooms for that Night to sit up in , but she refused it , saying ; She durst not , for fear of giving Offence to others ; all that I could prevail with her at that time of the Night , was to let them have an Out-house to stay in for that Night , which was an Hen-House , so that I gave one of them my Night-Gown , and to the other my Furred-Coat , to save them from the Cold that Night , and the next day I brought them to my Chamber again ; and after that we had broken fast , I went to the Key to look for a Passage-Boat to carry them to England again , and in my returning back I saw so many people of all sorts standing about my Lodging , that I did pass by it , but immediately one came running to me , saying , That the King's Advocate was at my Chamber , waiting for me ; and when I came in he told me , That I had Transgressed the Laws of the Nation , by receiving Persons of another Religion to my Lodging ; for the King tollerated only two Religions , viz. the Papists and the Protestants : Then I told him , That I had not Transgressed the Law of Hospitality , and I was forced to it , so as I could not let them lie in the Street , where they were in Danger of their Lives by the rude Multitude : So they took them away with Serjeants to the Judicatory , where , after they had judged them , they sent them to Prison , & they not knowing the Language , they wanted Food , and other Outward Necessaries , none looking after them ; so that I went to the Judge Criminal , and sought leave to provide for them , which I did , by bringing to them both Bread and Drink , Fireing , and all other Necessaries so long as they were there : And the said Judge sent for me , and whilst I was with him to be Examined , he sent to my Chamber to search what of theirs they could find with me ; so that they found some Books , and the Sack-cloth , and some Ashes , which they sent to the Parliament of Roan , from whom they had received an Order to read a Paper to them , That they should be transported forth-with back to England with the first Passage-Boat ( and all their Papers and Books to be burnt at the Market Cr●ss ) and themselves , if they or any of that Religion should come to that Nation again : And so a Passage Boat being made ready , they were put into it , in the Night time , but would not suffer me to go along with them to it , yet did I provide such things as were necessary for their Voyage ; and I told them , That they were not to pay any thing for their Passage ; but the Judge told them , That they were to pay for their Passage ; to whom I replyed , That if I had the Liberty to choose a Passage-Boat , and time allowed me , I would pay for their Passage , otherwise let the same Boat bring them back again . So they were forced to pay their Passage . After they were gone , they intended to pursue me , as one of their Judgment ; but I ( willing to eschew the Cross ) told them . That I was there before they came to France , and they could prove nothing against me , only the Protestants had informed them , that I did not come to their Meeting , yet this they could not make a Crime ; as also , I told them , If they persecuted me , I being a Merchant , and trafficking there , they might expect the like to be done to their Merchants in England : Then the Judge sent to the Custom-House , to see if my Name was in their Custom-Books , which they finding , did go no further against me . Yet for all this I was not so sensible of the Hollowness of my Heart , as afterwards I was ; for when the Judge affirmed , That I was of their Judgment ; I told him , That I loved them , but they were better then I , but that their Way was too strait for me to walk in . There were two things Remarkable that fell out within the year upon these Inhospital Refusers of lodging to these two Friends of Truth . The one was , That the said Scottish-man , who shut them out , Dyed within the Twelve Moneths . And the Woman , my Landlady , that refused them a Chamber to fit in , that same time Twelve Moneths her House was Burnt , and never yet known whence the Fire came ▪ and though it was in the middle of the Town , yet there was none Burnt besides , but it alone . But afterwards I having sent for several Hundreds of the said Friends Books , and did distribute them to the Country and City , so many of them , so that they intended to search after me just as I was upon my leaving of that Town : having done my Service there , did return to Roan ; whereupon one Night that I could get no Rest , and was somewhat indisposed in my Body , so that it did arise in the Night time in my Heart , To get up , and send some of these said Books by Post , as some to the Judge Criminal of Diep , and some of them to the Jesuits Colledge there , and some of them to the Jesuits Colledge and the Scottish Colledge at Paris , directing them after the French stile , otherwise they could not have been received at the Post-House ; and then I had much Rest in my spirit , and my Body returned to a Right Temper . And after that I had sojourned a while at Roan , I found that there was some Service for the Truth by me to be done at Caen , because it was a Town where most Protestants were , and there I did distribute so many of Friends Books there , and the Protestants there retaining so much of the Presbyterian Principles ( as most part of the Protestants of France do ) having a greater Inclination to persecute those who differ from them , then to suffer for Religion ; for they were the greatest Enemies I had ( right Presbyterians ) and they fearing that my Books might bring them to suffer , because they spoke against the Papists : and I not coming to their Meeting , did complain of me to the Lievtenant General of that Town , so that they forced me to leave that place . All you that are of Cain's Race , Are thirsty after Blood. But those that stand in Abel's place Do follow after what is Good. And after my Service done there , I went to Alencon , where many Protestants live , where I stayed all that Winter ; and when I was in my Service , the Judge ▪ Criminal sent for me , and after a long Discourse he and I agreed so well together , that he invited me to come and see him oftner , and we should not speak in Matters of Religion , and if I would that he should send for some of the Jesuits , and they and I might have free Inter-communing together : To whom I replyed , That I being a Stranger I was not willing to dispute with any , it not being permitted to a Stranger ; yet I would not be afraid to maintain my Principles against all the Jesuits of the Nation : Which words did so exasperate ( it seems ) them against me , that it did raise a new Persecution against me , which did fall out , that when my Wife and I was walking in the Fields , at my returning it was told me , That there was some searching at my Lodging , and had broken up my Chamber Door , so that I sent my Wife Home , and I did go strait to the Judge Criminal , to know what the Searching meaned ; but he told me , He knew nothing of it ; and if there was anything , it did proceed from the Jesuits because of my Confidence against them : and some probability I had of the thing , for I found my Letters broken up at the Post-House several times ; and when I challenged the Post-Master , he said , That they came to him so . So the time drawing near to go from that place , and that I had done my Service in Alencon , I told the Judge Criminal , That I was to go to the great Fair of Caen within Fourteen dayes ; then the said Judge said , That he would protect me so long : And so at the time appointed I went to Caen , where I was not long but my Correspondent at Alencon did write me word , That the day after I came from it , the Governour of the Town had been at my Lodging , to seek for me , but I was gone : And so after that all my Service was done that I had then in France , and that War was declared betwixt England and France in the year 1666. I returned to Diep in order to my return to England , and so I staid there for Passage , which I could not get in the Time of War , till the ( so called ) Lord Holli● , Embassador from England , was returning for England , of whom I desired Passage in his Company , which he freely granted me , and so came to England with his Convoy . But I have omitted all this time to shew you , that the High Places as yet were unbroken down in me , but that some Groves were as yet left standing , notwithstanding all the Wonderful Mercies the Lord had bestowed upon me , in carrying me and my Wife upon the Wings of his Providence in our Wilderness Condition , which would spend more time to relate then some ( it may be ) would bestow upon the reading of it ; yea , and I dare say , that none could well understand nor believe , but those who have trod in the same Pathes as we did : But I being so long in Egypt , and I so habituated and leavened to their Fashions and Customs , I was like Joseph , that could Swear by the Life of Pharoah , and had not come to that Plainness of Language which God doth require , but could Complement with their Fashions and Words : And I had Thoughts that all was well with me , till I came to a Tryal in England again , so that the Face of Friends did strike a Dread and Terror in my Heart , when I thought that all was well , till the Spirit of the Lord running through others of his Vessels did awaken me ; for I was Upright in my own Judgment ; but the Lord searched me : For I could come with Confidence to Meetings , and frequent the Assemblies of the Lord , yet I durst not own the Name of Quaker , I not being Faithful to the Measure which I had receiv'd ; for now it was become so far high for me , as before my Obedience I had esteemed it low ; and after that , I would willingly by Wisdom have made void the Obedience into such things as Matters of Indifferency , and accounted them but Circumstantials , and Foolish to put any Weight upon the doing or not doing , it became so burthensome to me , that I could have undergone the greatest Strait Imaginable rather then omitted it ; and as I became Obedient , there I felt Strength and Power , and a more real Content did spring up in me ; and in this Light and Power of the Spirit , that hath visited me , did I feel Strength to wait and know further his Will and Mind ; for in the height of this Exercise I found my self overcome ; and my self not my own , but the Lord's , to do with me what he pleased to require of me , what Service he would , I should be willing to obey in his Strength ; and if the Lord never show me any more , I feel Contentment in his Will , earnestly desiring , that I may never stop the course of his Spirit ; for I find , that there is nothing can , nor is able to satisfie my thirsty Soul short or beneath the Lord of Life . In the Fire , as Gold , tryed I was , Till Consumed was the Tin and Dross ; And then I knew what was come to pass , That I did not suffer any Loss . Postscript . FRIENDS , THere are a few Words , which I have to add to you ; The Litteral Professors , who can own the Ministration of Christ without you , but deny him within ; and who raise up Jealousies and Prejudices against us , as if we denyed the Scriptures and Ordinances of God , and Christ that dyed at Jerusalem ; professing him in Words , but denying him in Reallity and Substance ; and you to be the only Owners of Christ , and yet ye forget your own Principles , who have been all your time praying for the Spirit of the Lord , and now when he comes to you in his Spirit , ye will not only be shie , and scare off him , but ye will persecute all that will not own him after your Form , though we really in our hearts own that Christ in the Flesh , which in the Fulness of Time did offer up that Body prepared to do the Will of the Father , according as it is expressed in the Scriptures of Truth : Neither do we hold any thing for Christ , but him who appeared , and was made manifest in the Flesh . I cannot believe that Doctrine of you the Litteral Professors , who recede from your own Principles of the Literal Profession of the Letter , which saith , Is not Christ within you , except you be Reprobates ? and Christ in you the Hope of Glory . I know that some of you will say , That it is the Vertues and Graces of Christ : But I would willingly know of you , How Christ's Vertues and Graces are separated from himself ? This seems a setting up of your own Conceivings , or an Image in your Mind , of the Mind of the Spirit , and miss the Thing it self , which alone is known by the Spirit : For we find experimentally a clear Distinction betwixt the searching out by the Reasonings of the carnal Mind , and Scriptures opened by the Spirit , and felt in the Life . Therefore it were better for you , to examine really your Knowledge of Christ , your Faith and Knowledge of the Scriptures , and your Prayers also , lest ye miss of the Substance , and meet with a Shaddow , which is only able to please the Natural Part , but justifieth not the Soul , I desire that you let not this my Christian-Expostulation with you displease you , but rather set you home , to sink down to that which is only able to make you clearly discern , whether you or we are the Truest Owners of Christ , seeing ye cannot make it appear by Scripture , which ye say is your Rule to walk by , that the Outward Application of Christ bringeth Salvation , without the Inward Manifestation of the Spirit . O! Blessed be the Day forever , That it pleased the Lord to come , Me from the World to sever , Unto the State of some , Who have past through the Seas Unto the High and Glorious State Of all that have the Spirit of these , That pass by Tophet's Gate Unto the Port of Heaven , Where all the Saints have Rest , Which the only Lord has given To the Seed that he has Blest . For when I was in Egypt's Land , Wanting Straw , I did make Brick ; And ready at the Command Of the ( so called ) Kirk , To Work all the length of the Day , Without the Sense or Sight Of ( which I ever should Obey ) The Shining of the LIGHT , That would have taught me the Way From Dead Formal Duties , that 's without , Unto the LIGHT Within , I say , Who lives in LIFE , and has no doubt The Promise to Obtain , Which none at all can have In the State that I have been , And would not TRUTH receive . Oh! that all those as do this read , Would come and feel the same , That they may know , with all the Seed , The true Abode of the I AM ; Who is the only Great JEHOVAH , And Rules in the Hearts of Men ; Praises , Honour and HALELUJAH To him be sung of all the Seed , AMEN . Given forth the 10th of the 3d Moneth , by a Lover of the Souls of all men , but especially to the Faithful of the Infallible and Only Everlasting Truth , William Dundas . THE END . 
A46595	----	His Majesties royal letter to his Privy Council of Scotland, concerning his indulgence Scotland. Sovereign (1685-1688 : James VII) 1687 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A46595 Wing J382 ESTC R224136 99834575 99834575 39077 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46595) Transcribed from: (Early English Books Online ; image set 39077) Images scanned from microfilm: (Early English books, 1641-1700 ; 1813:01) His Majesties royal letter to his Privy Council of Scotland, concerning his indulgence Scotland. Sovereign (1685-1688 : James VII) James II, King of England, 1633-1701. 1 sheet ([1] p.) printed at Holy-Rood-House, by James Watson, [printer to His Most Sacred Majesties royal family and houshould, Edinburgh : 1687] Advising the Privy Council that no Presbyterian be allowed to preach except with the Council's permission, but that with such permission the Oath of Supremacy and Allegiance is no longer required. At end of text: Given at our court at Whitehall the thirty one day of March 1687. And of Our Reign the Third Year. By His Majesties comman. Melfort. Reproduction of the original in the Aberdeen University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Loyalty oaths -- Scotland -- Early works to 1800. Oaths -- Scotland -- Early works to 1800. Presbyterian Church -- Scotland -- Early works to 1800. 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion HIS MAJESTIES ROYAL LETTER TO HIS PRIVY COUNCIL OF SCOTLAND , Concerning HIS INDULGENCE . JAMES R. RIGHT Trusty and Right Wel-beloved Cousin and Counsell Right Trusty and Right Wel-beloved Counsellors , Right Trusty and entirely Beloved Cousins and Counsellors , Right Trusty and Right Wel-beloved Cousins and Counsellors , Right Trusty and Wel-beloved Cousins and Counsellors , Right Trusty and Wel-beloved Cousins and Counsellors , Right Trusty and Wel-beloved Counsellors , and Trusty and Wel-beloved . Counsellors . We greet you well . Whereas by Our Letter of the First 〈◊〉 of this Instant , amongst other Things , We did Recommand to you , To take Care , That any of the Presbyterians , sho●●… not be Allowed to Preach , but such only , as should have y●… Allowance for the same ; And that they , at receiving the ●…dulgence therein mentioned , should take the Oath contain●… Our Proclaimation , Bearing date , the Twelfth Day of February last past : These are there to let You know , that thereby We mean't such of them as did not formerly take the Test ●…y other Oath ; But if nevertheless , the Presbyterian Preachers does scruple to take the Oath , or any other Oath whatsoever , and that you shall find it Reasonable or Fit to grant th●… Our Indulgence , so as they desire it upon these Terms : It is now Our Will and Pleasure , We do hereby Authorize and Require you , to grant them , or any of them Our said Indulg●… without being Oblieged to take , or swear the Oath in Our said Proclaimation mentioned , of other Oath whatsoever , with power unto them , or any of them Respectively , to enjoy the Be of the said Indulgence , ( during Our Pleasure only , ) or so long as you shall find that they be themselves regularly and peaceably , without giving any cause of Offence to Us , or any in Au●●● rity and Trust under Us in Our Government : ) For doing whereof , these presents shall be to 〈◊〉 and them , and all others respectively , who may be therein respectively any way concerned sufficient Warrant . And so we bid you heartily Farewel . Given at Our Court at Whitehall the Thirty One day of March 1687 , And of Our Reign the Third Year . By His MAJESTIES Command . MELFORT . EDINBURGH , Printed at Holy-Road-House , by James Wa●●… 
A26790	----	A funeral sermon preached upon the death of the reverend and excellent divine Dr. Thomas Manton who deceas'd the 18th of October 1677 / by William Bates. Bates, William, 1625-1699. 1678 Approx. 82 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26790 Wing B1109 ESTC R26681 09523464 ocm 09523464 43454 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26790) Transcribed from: (Early English Books Online ; image set 43454) Images scanned from microfilm: (Early English books, 1641-1700 ; 1323:30) A funeral sermon preached upon the death of the reverend and excellent divine Dr. Thomas Manton who deceas'd the 18th of October 1677 / by William Bates. Bates, William, 1625-1699. 59, [1] p. Printed by J.D. for Barbazon Aylmer, London : 1678. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Manton, Thomas, 1620-1677. Presbyterian Church -- Sermons. Funeral sermons. 2004-09 TCP Assigned for keying and markup 2004-09 Aptara Keyed and coded from ProQuest page images 2004-10 Judith Siefring Sampled and proofread 2004-10 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A Funeral Sermon , PREACHED Upon the Death of the Reverend and Excellent Divine Dr. Thomas Manton , Who deceas'd the 18th of October , 1677. By WILLIAM BATES , D. D. LONDON , Printed by J. D. for Brabazon Aylmer , at the three Pigeons in Cornhil , over against the Royal Exchange , 1678. 1 THES : 4. 17. The last Clause . — And so shall we ever be with the Lord. THE Words are a Consolation , brought by the Apostle from the tbird Heaven , where he was by extraordinary Priviledg rais'd , and saw and understood how great a Happiness it is to be with Christ. And they are addrest to Believers , to moderate and allay their Sorrows for the Death of those Saints , who by their Conjunction in Blood or Friendship were most dear to them . Thus he speaks in the 13 Verse , I would not have you be ignorant , Brethren , concerning them which are asleep , that ye sorrow not as others , which have no hope . The Heathens , that were Strangers to a future State , and thought that after a short Course through the World , Mankind would be lost for ever in the Dead Sea , might with some pretence abandon themselves to the Extremity of their Passions . But Christians , to whom Life and Immortality are reveal'd by the Gospel ; who believe , that as JESUS died and rose again ; So all that sleep in JESUS , that persevere in Faith and Holiness to the end , GOD will bring with Him , are forbid , upon the most weighty Reasons , to indulge their Grief in excess . The Union between Christ and Believers is inviolable ; and from thence it follows , they shall be Partakers with him in his Glory . The Soul immediately after Death shall be with Christ : vvhiles the Body reposes in the Grave , 't is in his Presence who is Life and Light , and has a vital joyful Rest in Communion with him . And in the appointed Time the Bodies of the Saints , those happy Spoils , shall be rescued from the dark Prison of the Grave , and be Sharers with their Souls in immortal Glory . This consummate Happiness of the Saints ▪ the Apostle assures from the highest Authority , the Word of the Lord ; and describes his glorious Appearance , so as to make the strongest Impression on our Minds . For the Lord himself shall descend from Heaven , with a Shout , with the Voice of an Arch-Angel , and with the Trump of God ; and the Dead in Christ shall rise first . Then we which are alive , and remain , shall be caught up together with them in the Clouds , to meet the Lord in the Air ; and so shall we ever be with the Lord. Then Death , the last Enemy , so fearful and feared by Men , shall be destroyed . And the Captive Prince of the World , with all the powers of darkness , and all other rebellious Sinners that obstinately joyn'd vvith him , shall be brought in Chains before his dreadful Tribunal : and after the great Act of the Universal Judgment shall be compleated , then shall the Saints make their triumphant Entry with the Captain of their Salvation , into his Kingdom , and shall ever be with the Lord. The general Proposition from the Words is this ; The Saints after the Resurrection shall be Compleatly and Eternally happy in the Presence of Christ. To make this supernatural Blessedness more easie and intelligible to us , the Scripture describes it by sensible Representations . For while the Soul is cloath'd with flesh , Fancy has such a dominion , that we can conceive of nothing but by Comparisons and Images taken from material things . 'T is therefore set forth by a Feast , and a Kingdom , to signifie the Joy and Glory of that State. But to prevent all gross conceits ; it tells us that the Bodies of the Saints shall be spiritual , not capable of hunger and thirst , nor consequently of any refreshment that is caused by the satisfaction of those appetites . The objects of the most noble senses , Seeing and Hearing , the pleasure of which is mix'd with Reason , and not common to the Brutes , are more frequently made use of to reconcile that glorious State to the proportion of our minds . Thus sometimes the Blessed are represented plac'd on Thrones with Crowns on their heads ; sometimes cloathed in White , with Palms in their hands ; sometimes singing Songs of triumph to Him that sits on the Throne , and to their Saviour . But the reality of this Blessedness infinitely exceeds all those faint Metaphors . Heaven is lessened by Comparisons from earthly things . The Apostle who was dignifi'd with the revelation of the successes that shall happen to the Church till Time shall be no more , tells us , it does not appear what we shall be in Eternity . The things that God has prepar'd for those that love him , are far more above the highest ascent of our thoughts , than the Marriage-Feast of a great Prince exceeds in splendor and magnificence the imagination of one that has alwayes liv'd in an obscure Village , and never saw any ornaments of State , nor tasted Wine in his Life . We can think of those things but according to the poverty of our Understandings . But so much we know that is able to sweeten all the bitterness , and render insipid all the sweetness of this World. This will appear by considering that whatever is requisite to constitute the perfect Blessedness of Man , is fully enjoy'd in the Divine Presence . 1. An exemption from all evils , is the first concondition of perfect Blessedness . The sentence of wise Solon is true in another sense than he intended , — Dicique beatus Ante obitum nemo supremaque funera debet . No Man can be named happy whilst in this valley of Tears . But upon the entrance into Heaven , all those evils that by their number , variety , or weight disquiet and oppress us , are at an end . Sin , of all evils the most hateful , shall be abolisht . And all Temptations that surround us , and endanger our innocence , shall cease . Here the best Men lament the weakness of the flesh , and sometimes the violent assaults of spiritual enemies . St. Paul himself breaks forth into a mournful Complaint , O wretched Man that I am ! who shall deliver me from this body of Death ? And when harrass'd with the buffets of Satan , renews his most earnest addresses to God to be freed from them . Here our Purity is not absolute , we must be always cleansing our selves from the reliques of that deep defilement that cleaves to our nature . Here our peace is preserv'd with the Sword in our hand , by a continual Warfare against Satan and the World. But in Heaven no ignorance darkens the Mind , no passions rebel against the sanctified Will , no inherent pollution remains . The Church is without spot or wrinkle , or any such thing . And all Temptations that war against the Soul , shall then cease . The Tempter was cast out of Heaven , and none of his poison'd Arrows can reach that Purified Company . Glorious Liberty ! here ardently desir'd , but fully enjoy'd by the Sons of God above . And as Sin , so all the penal consequences of it are quite taken away . The present Life is an incurable disease , and sometimes attended with that sharp sense that Death is desir'd as a remedy , and accepted as a benefit . And though the Saints have reviving Cordials , yet their joys are mixt with sorrows , nay , caused by sorrows . The tears of Repentance are their sweetest refreshment . Here the living stones are cut and wounded , and made fit by Sufferings for a Temple unto God in the New Jerusalem . But as in the building of Solomon's Temple the noise of a hammer was not heard , for all the parts were fram'd before with that exact design and correspondence , that they firmly combin'd together . They were hew'n in another place , and nothing remain'd but the putting them one upon another in the Temple ; and then , as sacred , they were inviolable . So God , the wise Architect , having prepar'd the Saints here by many cutting Afflictions , places them in the Eternal Building , where no voice of Sorrow is heard . Of the innumerable Company above , is there any Eye that weeps , any Breast that sighs , any Tongue that complains , or appearance of Grief ? The Heavenly State is called Life , as only worthy of that title . There is no infirmity of Body , no Poverty , no Disgrace , no Treachery of Friends , no Persecution of Enemies . There is no more Death , nor Sorrow , nor Crying , nor shall there be any more Pain : for former things are past away . God will wipe away all tears from the eyes of his People . Their Salvation is compleat in all degrees . Pure Joy is the Priviledg of Heaven , unmixed Sorrows the punishment of Hell. A concurrence of all positive Excellencies is requisite to Blessedness . And these are to be considered with respect to the entire Man. 1. The Body shal be awak'd out of its dead sleep , and quickned into a glorious immortal Life . The Soul and Body are the essential parts of Man ; and though the inequality be great in their operations that respect Holiness , yet their concourse is necessary . Good Actions are design'd by the Counsel and Resolution of the Spirit , but perform'd by the Ministry of the Flesh. Every Grace expresses it self in visible actions by the Body . In the sorrows of Repentance it supplies tears , in Fastings its appetites are restrain'd , in Thanksgivings the tongue breaks forth into the joyful praises of God. All the victories over sensible pleasure and pain are obtain'd by the Soul in conjunction with the Body . Now 't is most becoming the Divine Goodness not to deal so differently , that the Soul should be everlastingly happy , and the Body lost in forgetfulness ; the one glorified in Heaven , the other remain in the dust . From their first setting out in the World to the Grave they ran the same Race , and shall enjoy the same Reward . Here the Body is the Consort of the Soul in obedience and sufferings , hereafter in fruition . When the Crown of Purity , or Palm of Martyrdom shall be given by the great Judg in the view of all , they shall both partake in the honour . Of this we have an earnest in the Resurrection of Christ in his true Body , who is the first fruits of them that sleep . He shall change our vile Bodies , that they may be fashioned like to his glorious Body , according to the working of his Power , whereby he is able to subdue all things to himself . A substantial unfading Glory will shine in them infinitely above the perishing Pride of this World , that is but in appearance , like the false colours painted on the feathers of a Dove by the reflection of the Light , which presently vanish , when it changeth its posture , or the Light is withdrawn . Indeed what can be more glorious than to be conform'd to the Humanity of Christ , the seat of all Beauty and Perfection . This Conformity shall be the work of his own hands . And when Omnipotence interposes , nothing is difficult . The raising the Body to an unchangeable state of Glory , is as easy to the Divine Power , as the forming it at the first in the womb . As the Sun labours no more in the Mines in the forming Gold and Silver , the most precious and durable Metals , than in the production of a poor short-liv'd Flower . II. The Soul shall be made perfect in all its faculties . 1. The Uuderstanding shall clearly see the most excellent Objects . * Now we know but in part . The naked beauty of Divine Things is vail'd , and of impossible discovery . And the weakness of the mind is not proportionable to their dazling brightness . But when that which is perfect is come , then that which is in part shall be done away . In that enlightned state , the glorious manifestation of the objects shall as much exceed the clearest revealing of them here , as the Sun in its full lustre , one beam of Light strain'd through a crevice in the Wall. And the Understanding shall be prepar'd to take a full view of them Therefore the Apostle compares the several Periods of the Church in respect of the degrees of Knowledg , to the several Ages of this Life . When I was a Child , I spake as a Child , I understood as a Child , I thought as a Child : but when I became a Man , I put away childish things . In Children the organs , either from an excess of moisture , or their smalness , are indisposed for the vigorous exercise of the Mind : some strictures of Reason appear , a presaging sign what will be , but mixt with much obscurity . But when the organs are come to their just proportion and temperament , the Soul displays its strength and activity . All things of a supernatural order shall then be clearly discovered . The contrivance of our Salvation , the wayes of conducting us to Blessedness , which are objects of a sublime nature , will afford an exquisite pleasure to the Understanding . All the secrets of our Redemption shall be unsealed . The great Mystery of Godliness , the Incarnation of the Eternal Son , and his according Justice with Mercy , shall then be apparent . The Divine Counsels in governing the World , are now only visible in their wonderful effects either of Mercy or of Justice , and those most dreadful ; but the Reasons of them are past finding out . But what our Saviour said to Peter , What I do , thou knowest not now , but shalt know hereafter , is applicable to these impenetrable dispensations . All the original Fountains of Wisdom , as clear as deep , shall then be opened . We shall then see the beauty of Providence in disposing temporal things in order to our eternal felicity . We now see as it were the rough part , and Knots of that curious Embroidery : but then the whole Work shall be unfolded , the sweetness of the Colours , and proportion of the Figures appear . There we shall be able to expound the perplexing Riddle , How out of the Eater came meat , and out of the Strong came sweetness . For we shall know as we are known . We shall see God. Our Saviour tells us , This is Life Eternal , to know thee the only true God , and Jesus Christ whom thou hast sent . The beginning and perfection of our Happiness consists in this knowledg . The Deity is spiritual and invisible to the Eye of the Body , infinite and incomprehensible to the Soul. But we shall then so clearly understand the Divine Perfections , that our present knowledg compar'd to that , is but as the seeing a dark resemblance in a Glass , to the clear view of a Person in the native beauty of his Face . God is most gloriously present in Heaven . For according to the degrees of excellence in the Work , such are the impressions and discoveries of the Vertues of the Cause . Now all sensible things in the low order of Nature , are but weak resultances from his Perfections , in comparison of their illustrious Effects in the Divine World. The Glories of the Place , and of the Inhabitants , the Angels and Saints , clearly express his Majesty , Goodness and Power . But in a transcendent manner he exhibits himself in the glorified Mediator . He is stiled the brightness of the Father's Glory , and the express image of his Person ; not only for his equal Perfections in respect of the unity of their Nature , but to signifie that God in the Person of the incarnate Mediator is so fully represented to us , that by the sight of him we see God himself in his unchangeable Excellencies . This appears by the following words , that having purged us from our sins , he sate down on the right-hand of the Majesty on high , for they respect the Son of God as united to the humane Nature , in which he perform'd the Office of the Priesthood , and took possession of his glorious Kingdom . During his humble state , the Divine vertues , Wisdom , Goodness , Holiness , Power , were so visible in his Person , Life , Revelations , and miraculous Works , that when Philip so long'd for the sight of the Father as the only consummate Blessedness , Shew us the Father , and it suffices ; He told him , he that has seen me , has seen the Father also . But how brightly do they appear in his triumphant Exaltation . 'T was his Prayer on Earth ; Father , I will that they also whom thou hast given me , be with me where I am , that they may behold my Glory . Inestimable Felicity ! whether we consider him in the respect of an Object , that incomparably transcends all the created Glory of Heaven , or in the relation of our Head , on a double account ; partly because he was debased into the form of a Servant , and suffered all Indignities and Cruelties of Sinners for us , has received the Recompence of his Meritorious Sufferings , the triumph of his Victory , being glorified with the Father with the Glory he had before the World was ; and partly because every Member shall be conformed to him in his Glory ; We shall be like him , for we shall see him as he is . And all Felicity and Glory is compriz'd in that Promise . The sight of the Face of Moses when radiant , had no transforming efficacy ; for the light of it was not in him as its source , but by derivation . But God is Light essentially , and the sight of his Perfections will be productive of his Likeness in us , so far as it may be in a restrained subject . When our Saviour was upon the holy Mount , and one vanishing Beam of Glory appear'd in his Transfiguration , Peter was so transported at the sight , that he forgot the World and himself . How ravishing then will the sight of him be in his triumphant Majesty , when we shall be transfigured our selves ? 2. As they shall behold God's Face , know his most amiable Excellencies ; so they shall love him as perfectly as they know him . To the illustrations of the Mind , there are correspondent impressions on the Heart . In the present state our Love is imperfect , and as Fire out of its sphere , dies away , by our neglect to feed it with proper materials , enamouring considerations of God. But 't is not so in Heaven : there the Divine Sun attracts every Eye with the light of its beauty , and inflames every Heart with the heat of his Love. The continual Presence of God is in different respects the Cause and Effect of our Love to him . For there is no more powerful Attractive to love him , than to see him ; And Love keeps the thoughts undivided from him . God is Love , and will kindle in us a pure Affection that Eternity shall never lessen . Our Affections that are now scattered on many things , wherein some small Reflections of his Goodness appear , shall joyn in one full Current in Heaven , where God is all in all . We shall then understand the riches of his Love , that God who is infinitely happy in himself , should make Man for such a Glory , and such a Glory for Man. And that when for his Rebellion he was justly expell'd from Paradise , and under a sentence of Eternal Death , God should please to restore him to his Favour , and give him a better state than was forfeited . We shall then understand our infinite Obligations to the Son of God , who descended from the Heaven of Heavens to our Earth ; and which is more , from the Majesty wherein he there reign'd , from the Glory wherein he was visible to the Angelical Minds , and became Man for Men , Redemption for the Lost , to purchase Immortal Life for those who were dead to that blessed Life . In short , then God will express his Love to us in the highest degrees that a finite Creature is capable to receive from Love it self , and we shall love him with all the strength of our glorified powers . 3. Compleat satisfaction flows from union with God by Knowledg and Love. In his Presence is fulness of Joy , at his Right-hand are Pleasures for ever . The Causes and Excellencies of the Heavenly Life are in those words exprest . The Causes are the influxive Presence of God , the revelation of his attractive Perfections , the beholding his Face , the declaration of his peculiar Favour . This our blessed Lord himself had a respect to , as the compleat Reward of his Sufferings : Thou shalt make me full of Joy with thy Countenance . And his Right-Hand , his Bounty , that dispenses , and Power that secures that Felicity . The Excellencies of this state are fulness of Joy , and that without diminution , or end . When the Soul opens its eyes to the clear discoveries of the first Truth , and its breast to the dear and intimate imbraces of the Supream Good , beyond which nothing remains to be known , nothing to be enjoy'd , what a deluge of the purest Pleasures will overflow it ? We cannot ascend in our thoughts so high , as to conceive the excess of Joy that attends those operations of the glorified Soul upon its proper object . But something we may conjecture . Those who are possest with a noble Passion for Knowledg , how do they despise all lower Pleasures in comparison of it ? How do they forget themselves , neglect the Body , and retire into the Mind , the highest part of Man , and nearest to God ? The bare apprehension of such things that by their internal nature have no attractive influence upon the Affections , is pleasant to the Understanding . As the appearance of Light , though not attended with any other visible beauties , refreshes the Eye after long darkness : so the clear discovery of Truths , how abstract so ever , that were before unknown , is grateful to the intellective faculty . Thus some have been strangely transported with the pleasure of a Mathematical Demonstration , when the evidence , not the importance of the thing was so ravishing ; for what is more dry and barren of delight than the speculation of Figures and Numbers ? Solon when near his end , and some of his Friends that visited him were speaking softly of a Point of Philosophy , by a sound of Wisdom was awaken'd from the sleep of Death that was just seizing on him , and opening his eyes , and raising his head to give attention ; being ask'd the reason of it ? answered , That when * I understand what you are discoursing of , I may die . Such was his delight in Knowledg , that a little of it made his Agony insensible . But here are many imperfections that lessen this intellectual Pleasure , which shall cease in Heaven . Here the acquisition of Knowledge is often with the expence of Health : the flower of the Spirits , necessary for Natural Operations , is wasted by intense thoughts . How often are the Learned sickly ? As the Flint when 't is struck , gives not a spark without consuming it self ; So Knowledge is obtain'd by Studies that waste our faint sensitive faculties . But then our Knowledge shall be a free emanation from the spring of Truth , without our labour and pains . Here we learn by circuit , and discern by comparing things ; our Ignorance is dispell'd by a gradual succession of Light : But then Universal Knowledg shall be infused in a moment . Here after all our labour and toyl , how little Knowledg do we gain ? Every Question is a Labyrinth out of which the nimblest and most searching Minds cannot extricate themselves . How many specious Errors impose upon our understandings ? We look on things by false Lights , through deceiving Spectacles : But then our Knowledge shall be certain and compleat . There is no forbidden Tree in the Celestial Paradise , as no inordinate Affection . But suppose that all things in the compass of the World were known yet still there would be emptiness and anguish in the Mind : for the most comprehensive knowledg of things that are insufficient to make us happy , cannot afford true Satisfaction . But then we shall see God in all his Excellencies , the supream Object and End , the only Felicity of the Soul. How will the sight of his Glory personally shining in our Redeemer , in the first moment quench our extream thirst , and fill us with joy and admiration ? 'T is not as the naked conception of Treasures , that only makes rich in ideas , but that Divine sight gives a real Interest in him . The Angels are so ravish'd with the Beauties and Wonders of his Face , that they never divert a moment from the contemplation of it . 2. The pure Love of the Saints to God is then fully satisfied . Love considered as an affection of Friendship is always attended with two desires ; to be assured of Reciprocal Love , and to enjoy the Conversation of the Person beloved , the testimony of his esteem and good-will . This kind of ‖ affection seems to be inconsistent with that infinite distance that is between God and the Creature . But though 't is disproportionable to the Divine Majesty , 't is proportionable to his Goodness . Accordingly our Saviour promises , He that loves me , shall be loved of my Father , and I will love him , and will manifest my self unto him . And to confirm our belief of this astonishing Condescention , repeats it , If a Man love me , my Father will love him , and we will come to him , and make our abode with him . In the present state , the signs of God's special Favour are exhibited to his Friends . Now he bestows on them the Honour of being his Sons , the Graces and Comforts of his Spirit , the precious Earnests of his Love , and Seal of their Redemption . But in eminency of degrees , the effects of his Love are incomparably more glorious in Heaven . Here the Saints are adopted , there crown'd . There he opens all the bright Treasures of his Wisdom , the Riches of his Goodness , the Beauties of his Holiness , the Glories of his Power , and by the intimate application of his Presence makes his Love most sensible to them . O the mutual delights between God and glorified Souls ! God looks on them with an engaged Eye , as his own by many dear titles , and is well pleased in his own Goodness to them , and ravish'd with the reflex of his own Excellencies shining in them . As the Bridegroom rejoyces over the Bride , ( 't is the language of Divine Love ) so their God rejoyces over them . And what a blessed Rest do they find in the compleat fruition of their Beloved ? All their desires quietly expire in his Bosom . What triumphs of Joy follow ? Can we frame a fuller Conception of Happiness than to be perfectly loved by infinite Goodness , and perfectly to love him ? 3. The most perfect Joy of the Saints is for the Felicity and Glory of God himself . For as the holy Soul feels no more powerful motive to love God , than because he is most worthy of it , as he is God , a Being of infinite Excellencies , and therefore to be loved above the dearest Persons and Things , even it self ; so the highest Joy it partakes of is from this consideration , that God is infinitely blessed & glorious . For in this the supream desire of love is accomplish'd , that the most beloved Object is perfectly honour'd and pleased . In Heaven the Love of the Saints to God is in its highest Perfection , and they see his Glory in the most perfect manner , which causes a transcendent Joy to them . And this is one reason why the Saints though shining with unequal degrees of Glory , are equally content . For their most ardent Love being set on God , that he is pleas'd to glorify himself by such various communications of his Goodness , is full satisfaction to their desires . Besides , in those different degrees of Glory , every one is so content with his own , † that there is no possible desire of being but what he is . 4. The full joy of Heaven shall continue without diminution , or end . The number of Possessours cannot lessen it . The Divine Presence is an unwasted Spring of Pleasure , equally full and open to all , and abundantly sufficient to satisfy the immensity of their desires . Envy reigns in this World , because earthly things are so imperfect in their nature , and so peculiar in their possession , that they cannot suffice , nor be enjoyed by all . But in Heaven none is touch'd with that low base passion : for God contains all that is precious and desirable in the highest degrees of Perfection , and all partake of the influence of his universal Goodness without intercepting one another . In the Kingdom above there is no cause for the elder Brother to repine at the Father's Bounty to the younger , nor for the younger to supplant the elder , to obtain the Birth-right . The Heirs of God are all rais'd to Sovereign Glory . Every one enjoys him as entirely and fully , as if solely his felicity . God is a Good as indivisible as infinite , and not diminish'd by the most liberal communications of Himself . We may illustriate this by comparing the Price of our Redemption , and the Reward . The Death of Christ is a universal benefit to all the Saints , yet 't is so applied to every Believer for his perfect Redemption , as if our Saviour in all his Agonies and Sufferings had no other in his Eye and Heart ; as if all his Prayers , his Tears , his Blood were offer'd up to his Father only for that Person . The common respect of it the Apostle declares in those admirable words , that signify such an excess of God's Love to us , He that spared not his own Son , but deliver'd him up for us all , how shall he not with him also freely give us all things ? But to imagine that the * propriety of every Believer is thereby prejudiced , is not only false , but extreamly injurious to the Merit and Dignity , and to the infinite Love of Christ. Therefore the same Apostle tells us , The Life which I now live in the flesh , I live by the Faith of the Son of God ; who loved me , and gave himself for me : as if he were the sole Object of Christ's Love , the End and Reward of his Sufferings . And this appropriating of it to himself , is no prejudice to the rights of all others . St. John describes himself by that truly glorious Title , The Disciple whom Jesus loved . Could he speak this of himself without the injury and indignation of the other Disciples ? Certainly he might . For if we consider that incomprehensible Love of Christ , exprest to them all at his last Supper , after Judas was gone forth ; As the Father hath loved me , so I have loved you . We may easily understand , that every one of them might justly believe that he was singularly beloved of Christ. They were all received in the Heart , though ( with John ) they did not all lean on the Breast of their Divine Master . Thus in Heaven God is the universal Treasure of all the Saints , and the peculiar Portion of every one . As by his Essence he equally fills the whole World , and every part of it ; and by his Providence equally regards all and every particular Creature ; so in Heaven he dispenses the Riches of his Love to all , that they cannot desire more , if every one of them , were ( if I may so express it ) the only begotten of the only begotten himself , the sole Heir of all the Merits of his Son. Every Saint may with the inflamed Spouse break forth in that Triumph of Love ; My Beloved is mine , and I am his . Nay , the great number of the glorifi'd Saints is so far from lessening their Joy , that it unspeakably encreases it . The innumerable Company of Angels , and the General Assembly of the Church of the First-born , next to the happiness of enjoying God , are a chief part of Heaven . An unfeigned ardent Affection unites that pure society . Our Love is now kindled either from a relation in Nature , or some visible Excellencies that render a Person worthy of our choice and friendship : but in Heaven the Reasons are greater , and the degrees of Love incomparably more fervent . All Carnal Alliances and Respects cease in that supernatural state . The Apostle tells us , If I have known Christ after the flesh , I know him so no more . By the Resurrection and Ascension of Christ he was transported into another World , and had communion with him as an Heavenly King , without low regards to the temporal Priviledge of conversing with him on Earth . The Spiritual relation is more near and permanent than the strictest band of Nature . The Saints have all relation to the same Heavenly Father , and to Jesus Christ the Prince of Peace , and Head of that happy Fraternity . The principal motive of Love here is for the inherent Excellencies of a Person . Wisdom , Holiness , Goodness , Fidelity are mighty Attractives , and produce a more worthy Affection , a more intimate Confederacy of Souls than propinquity in Nature . David declares that all his delight was in the Excellent . But there are allays of this Noble Love here . For , 1. There are reliques of Frailty in the best Men on Earth , some Blemishes that render them less amiable when discovered . Here their Graces are mixt Infirmities , and but ascending to Glory . Accordingly our Love to them must be regular , and serene ; not clouded with Error , mistaking defects for amiable qualities . But in Heaven , the Image of God is compleat , by the union of all the glorious Vertues requisite to its perfection . Every Saint there exactly agrees with the first Exemplar , is transformed according to the primitive beauty of Holiness . No spot or wrinkle remains , nor any such thing , that may cast the least aspect of deformity upon them . 2. In the present state the least part of the Saints worth is visible . As the Earth is fruitful in Plants and Flowers , but its riches are in the Mines of precious Metals , the veins of Marble hidden in its bosom . True Grace appears in sensible Actions , but its Glory is within . The sincerity of Aims , the purity of Affections , the impresses of the Spirit on the Heart , the interiour beauties of Holiness , are only seen by God. Besides , such is the humility of eminent Saints , that the more they abound in spiritual treasures , the less they show . As the Heavenly Bodies when in nearest conjunction with the Sun , and fullest of light , make the least appearance to our sight . But all their Excellencies shall then be in view . The Glory of God shall be revealed in them . And how attractive is the Divine Likeness to an holy Eye ? How will it ravish the Saints to behold an immortal Loveliness shining in one another ? Their Love is mutual and reflexive , proportionable to the cause of it . An equal constant Flame is preserv'd by pure Materials . Every one is perfectly amiable , and perfectly enamour'd with all . Now can we frame a fuller conception of Happiness , than such a State of Love , wherein whatever is pleasant in Friendship is in perfection , and whatever is distastful by Mens folly and weakness is abolish'd ? The Psalmist breaks out in a Rapture , Behold ●…ow good and pleasant it is for Brethren to dwell together in Unity ! Love is the Beauty ▪ and Strength of Societies , the Pleasure of Life . How excellent is the Joy of the Blessed , when the Prayer of Christ shall be accomplish'd , that they all may be one ; as thou Father art in me , and I in thee , that they also may be one in us . God is absolutely One in his glorious Nature and Will , and therefore unalterably happy ; And their inviolable Union in Love , is a Ray of the Essential Unity between the sacred Persons . There are no Divisions of Heart and Tongues , as in this Babel ; but the most perfect and sweetest Concord , an Eternal Agreement in Tempers and Inclinations . There are no envious Comparisons , for Love that affectively transforms one into another , causes the Glory of every Saint to redound to the Joy of all . Every one takes his share in the Felicity of all , and adds to it . Such is the power of that Celestial Fire wherein they all burn , that it melts and mixes Souls in such an entire Union , that by Complacence and an intimate Joy , the Blessedness of all is , as it were , proper to every one ; as if every one were plac'd in the Hearts of all , and all in the Heart of every one . If in the Church of the first born Christians in the earthly Jerusalem , the Band of Charity was so strict that 't is said , the Multitude of Believers were of one Heart , and one Soul ; How much more intimate and inseparable is the Union of the Saints in Jerusalem above , where every one loves another as himself ? 'T is recorded of Alexander , that entring with Haephestion his Favourite , into the Pavilion of Darius his Mother , then his Prisoner , she bowed to the Favourite , as having a greater appearance of Majesty , thinking him to be Alexander : but advised of her Errour , she humbly begg'd his Pardon , to whom the generous King replied , You did not err Mother , this is also Alexander : Such was their Affection , that whoever was taken of them , the other was taken in him ; the less ascending in the greater , without degrading the greater in the less . This is a Copy of the holy Love of the Blessed ; but with the same difference , as between the Description of a Star with a Coal , and its Beauty in its proper Aspect . And where all is Love , all is Delight . O how do they enjoy and triumph in the Happiness of one another ? With what an unimaginable tenderness do they embrace ? What Reciprocations of Endearments are between them ? O their ravishing Conversation , and sweet Entercourse ! for their Presence together in Heaven is not a silent Show . In the Transfiguration , Moses and Elias talk't with Christ. With what excellent discourses do they entertain one another ? If David felt such inward pleasure from the sence of God's favours , that he could not restrain the expression of it , but invites the Saints , Come and hear , all ye that fear the Lord , and I will tell you what he has done for my Soul. Certainly in Heaven , the blessed with overflowing affections recount the Divine Benefits , the admirable Methods , whereby the Life of Grace was begun , preserv'd and carried on in the midst of Temptations ; the continual Succession of Mercies in the time of their Hopes , and the Consummation of all in the time of their Enjoyment . How joyfully do they concur in their thanksgivings to God for the goodness of Creation , in making them reasonable Creatures , capable to know , love and enjoy Him , when they might have been of the lowest Order in the whole sphere of Beings ; for his compassionate care and providence over them in this World. But especially for his sovereign Mercy in electing them to be vessels of honour ; for his powerful Grace , in rescuing them from the cruel and ignominious bondage of Sin ; for his most free Love , that justified them from all their guilt by the Death of his only Son , and glorified them with himself . They are never weary in this delightful exercise , but continually bless him for his Mercy that endures for ever . We may judge by the Saints here , when they are in a fit disposition to praise God , what fervours they feel in their united Praises of him in Heaven . The Psalmist in an Extasie calls to all the parts of the World to joyn with him ; The Lord reigns , let the Heavens rejoyce , and the Earth be glad ; let the Sea roar , let the Fields be joyful , and all that dwell therein . He desires that Nature should be elevated above it self , that the dead parts be inspir'd with Life , the insensible feel Motions of Joy , and those that want a Voice break forth in praises , to adorn the Divine Triumph . With what Life and Alacrity will the Saints in their blessed Communion celebrate the Object of their Love and Praises ? The Seraphims about the Throne cryed to one another , to express their Zeal and Joy , in celebrating his Eternal Purity and Power , and the Glory of his Goodness . O the unspeakable Pleasure of this Concert ! when every Soul is harmonious , and contributes his part to the full Musick of Heaven . O could we hear but some Eccho of those Songs wherewith the Heaven of Heavens resounds , some remaines of those Voices wherewith the Saints above triumph in the Praises , in the solemn Adoration of the King of Spirits , how would it inflame our desires to be joyn'd with them ? Blessed are those that are in thy House , they always praise thee . 2. The fulness of Joy in Heaven is undecaying ; for the causes of it are always equal . And those are the Beatifick Object reveal'd , and the uninterrupted Contemplation of it . Whilest we are here below , the Sun of Righteousness , as to our perception and sence , has ascensions and declinations , accesses and recesses . And our Earth is not so purified , but some Vapours arise that intercept his chearful refreshing Light. From hence there are alternate successions of Spiritual Comforts and Sorrows , of Doubts and filial Confidence in the Saints . 'T is a rare favour of Heaven , when an humble Believer in his whole course is so circumspect as not to provoke God to appear displeased against him : When a Christian ( as those tutelar Angels spoken of in the Gospel ) always beholds the face of his Heavenly Father , and converses with him with an holy Liberty . And what a torment the hiding of God's Face is to a deserted Soul , only they know who feel it . External troubles are many times attended with more Consolations to the Spirit , than Afflictions to Sense ; but to love God with a transcendent Affection , and to fear he is our Enemy , no Punishment exceeds , or is equal to it . As his Loving-kindness in their esteem is better than Life , so his Displeasure is worse than Death . How do they wrestle with God by Prayers and Tears , and offer , as it were , a holy Violence to the King of Heaven , to recover their first serenity of Mind , the lost Peace of Heart ? How passionately do they cry out , with Job , in the Book of his Patience , O that I were as in months past , as in the days when God preserved me : when his Candle shin'd upon my head , and when by his Light I walk'd through darkness : As I was in the days of my youth , when the Secret of God was upon my Tabernacle . And sometimes God delays the revealing himself even to his dearest Children ; not that he does not see their Necessities , and hears their Prayers , or is so hard that till their Extremities he is not moved with Compassion , but for wise and holy Reasons ; Either that they may not return to folly , if by any presumptuous Sin they forfeited their Peace ; or if they have been careful to please him , yet he may deprive them of Spiritual Comforts for a time , to keep them humble , and that with an obedient resignation to his Sovereign Pleasure they may wait for his reviving Presence . And then Joy returns greater than before . For thus God usually renders with interest what he suspended only for tryal . But the Saints above are for ever enlightned with the vital splendor , and dear regards of his Countenance , always enjoy his beamy smiles . A continual effusion of Glory illustrates Heaven and all its blessed Inhabitants . And their Contemplation of God is fixed . If the Object , though extraordinary glorious , were transient , or the Eye so weak that it could only see it but by glances , the heighth of Joy would not be perpetual . But the mind is prepar'd with supernatural vigour , to see the brightness of God's face , and by the most attentive application always converses with that blessed Object , so that the Joy of Heaven is never intermitted for a moment . They always see , and love , and rejoyce , and praise him . 'T is possible a carnal suspition may arise in some , as if the uniform perpetual vision of the same Glory might lose its perfect delightfulness . For those who seek for happiness in the vanity of the Creatures , are always desirous of change , and have their Judgments so corrupted , that while they languish with a secret desire after an unchangeable Good , yet they conceive no good as desirable , that is not changed . But to correct this gross errour of Fancy , let us a little enquire into the causes of Dissatisfaction , that make the constant fruition of the same thing here to be tedious . Sensible things are of such a limited Goodness , that not any of them can supply all our present wants , so that 't is necessary to leave one for another . And the most of them are Remedies of our diseased Appetites , and if not temperately used are destructive Evils . Eating and Drinking are to extinguish Hunger and Thirst , but continued beyond just measure become nauseous . Besides , the Insufficiency of their Objects , the Senses themselves cannot be satisfied all at once . The Ear cannot attend to delightful Sounds , and the Eye be intent on beautiful Colours at the same time : the Satisfaction of one Sense defeats another of enjoying its proper good ; therefore the same Object is not constantly pleasant , but the Heart is distemper'd from as many Causes , as there are desires unaccomplish'd . Add further , all things under the Sun afford onely a superficial delight , and miserably deceive the Expectations raised of them : and many times there is a mixture of some evil in them , that is more offensive , than the good is delightful . The Honey is attended with a Sting , so that often those very things we sigh after through vehement desire , when they are obtain'd , we sigh for grief . Now all these Causes of dissatisfaction cease in Heaven ; for * God is an infinite Good , and whatever is truly desirable and precious , is in Him in all degrees of Perfection . And in his Presence all the Powers of the Soul are drawn out in their most pleasant exercise , and alwayes enjoy their entire happiness . The fruition of him exceeds our most raised hopes , as much as he is more glorious in Himself than in any borrowed Representations . God will be to us incomparably above what we can ask or think . The compass of our thoughts , the depth of our desires are imperfect measures of his Perfections . And as he is a Pure Good in Himself , so he is prevalent over all Evil. 'T is evident therefore that nothing can allay the Joys of Saints when they are in God's presence . 2. Novelty is not requisite to ingratiate every Good , and make it perfectly delightful . ‖ God is infinitely happy , to whom no Good was ever new . 'T is indeed the sauce that gives a delicious taste to inferiour things . For Men relish only what is eminent ; and the good things of this World are so truly mean , that they are feign to borrow a shew of Greatness by comparison with a worse estate preceding . But an infinite Good produces always the same pure equal compleat Joy , because it arises from its intrinsick perfection , that wants no Foil to commend it . The Psalmist breaks forth , Whom have I in Heaven but Thee ? This is no vanishing Rapture , but a constant joyful height of Affection . God , the essential happiness of the Saints , is always perfectly lovely and delightful to them . 3. The glorified Saints in every period of their happy state , have as lively a perception of it as in the beginning . To make this evident , we must consider that the pleasure of Novelty springs from a quick sense of the opposite terms , between our condition in the want of some desired Good , and after our obtaining it . Now the Mind is more intense on the advantage , and more strongly affected at first . One newly freed from the torments of a sharp disease , feels a greater pleasure than from a constant tenour of health . Those who are rais'd from a low state to eminent Dignity , are transported with their first change , but in tract of time the remembrance of their mean condition is so weakned and spent , that 't is like the shadow of a Dream , and proportionably their Joy is lessened . Honours like Perfumes , by custom are less sensible to those that carry them . But the Saints above always consider and feel the excellent difference between their suffering and triumphant state . They never lose that ravishing part of felicity , the vivid sence of past evils . Their reflections are always as strong on the Misery from whence they were rais'd to the pitch of Happiness , as in their first glorious Translation . In what an Extasy of wonder and pleasure will they be , from the fresh memory of what they were , and the joyful sence of what they are ? I was ( says the admiring Soul ▪ ) poor , blind , and naked ; but O miraculous and happy Alteration ! I am full of Light , enrich'd with the Treasures of Heaven , adorn'd with Divine Glory . I was under the tyrannous power of Satan , but he is bruised under my feet . I was sentenc'd to an everlasting separation from the Presence of God , my only Life and Joy ; but now am possest of my supream Good. ' O how transporting is the comparison of these wide and contrary extreams ? How beautiful and pleasant is the Day of Eternity , after such a dark tempestuous Night ? How does the remembrance of such Evils produce a more lively and feeling fruition of such happiness ? How strangely and mightily does Salvation with Eternal Glory affect the Soul ? This gives a spritely accent to their everlasting Hallelujahs . This preserves an affectionate heat in their Thanksgivings to their Victorious Deliverer . And thus their happiness is always the same , and always new . Their pleasure is continued in its perfection . Lastly ; The Blessedness of the Saints is without end . This makes Heaven to be it self . There is no satiety of the present , no sollicitude for the future . Were there a possibility , or the least suspicion of losing that happy state , it would cast an aspersion of bitterness upon all their delights : they could not enjoy one moments repose ; but the more excellent their Happiness is , the more stinging would their fear be of parting with it . But the Inheritance reserved in Heaven , is immortal , undefiled , and fades not away . And the tenure of their Possession is infinitely firm by the Divine Power , the true Support of their everlasting Duration . With God is the Fountain of Life . They enjoy a better Immortality , than the Tree of Life could have preserved in Adam . The Revolutions of the Heavens , and Ages , are under their Feet , and cannot in the least alter or determine their Happiness . After the passing of millions of Years , still an entire Eternity remains of their enjoying God. O most desirable State ! where Blessedness and Eternity are inseparably united . O joyful Harmony ! when the full Chorus of Heaven shall sing , This God is our God for ever and ever This adds an infinite weight to their Glory . This redoubles their unspeakable Joys with infinite sweetness and security . They repose themselves in the compleat Fruition of their Happiness . God reigns in the Saints , and they live in him for ever . From what has been discoursed we should , I. Consider the woful Folly of Men in refusing such a Happiness , that by the admirable favour of God is offer'd to their choice . Can there be an Expectation , or Desire , or Capacity in Man , of enjoying a Happiness beyond what is Infinite and Eternal ? O blind and wretched World ! so careless of everlasting felicity . Who can behold , without compassion and indignation , Men vainly seek for happiness where 't is not to be found , and after innumerable disappointments fly at an Impossibility , and neglect their sovereign and final Blessedness ? Astonishing Madness ! that God and Heaven should be despised in comparison of painted Trifles . This adds the greatest Contumely to their Impiety . What powerful Charm obstructs their true judging of things ? What Spirit of Errour possesses them ? Alas , Eternal Things are unseen , not of conspicuous moment , and therefore in the carnal Ballance are esteemed light , against temporal things present to the Sense . It does not appear what we shall be : The Vail of the visible Heavens covers the Sanctuary , where JESUS our High-Priest is entred , and stops the enquiring Eye . But have we not assurance by the most infallible Principles of Faith , that the Son of God came down from Heaven to live with us , and dye for us , and that he rose again to confirm our Belief in his exceeding great and precious Promises concerning this happiness in the future state ? And do not the most evident Principles of Reason and Universal Experience prove , that this World cannot afford true Happiness to us ? How wretchedly do we forfeit the Prerogative of the Reasonable Nature by neglecting our last and blessed End ? If the Mind be darkned , that it does not see the amiable Excellencies of God , and the Will so depraved that it does not feel their ravishing power ; the Man ceases to be a Man , and becomes like the Beasts that perish . As a blind Eye is no longer an Eye , being absolutely useless to that end for which it was made . And though in this present state Men are stupid and unconcern'd , yet hereafter their Misery will awaken them , to discover what is that Supream Good wherein their Perfection and Felicity consists . When their folly shall be exposed before God , Angels , and Saints , in what extream confusion will they appear before that glorious and immense Theatre ? Our Saviour told the unbelieving Jews , There shall be weeping , and gnashing of teeth , when ye shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdom of God , and you your selves turn'd out . They shall be tortur'd with the desire of Happiness without possible satisfaction . 'T is most just that those who err without excuse , should repent without remedy . 2. Let us be excited seriously to apply our selves in the use of effectual means for the obtaining this Happiness . Indeed the original cause of it , is the pure rich Mercy of God ; the meritorious , is the most precious obedience of our Saviour , by whom we obtain plenteous Redemption . His Abasement is the cause of our Exaltation . The Wounds he received in his Body , the characters of Ignominy , and footsteps of Death , are the Fountains of our Glory . Eternal Life is the gift of God through Jesus Christ our Lord. But the Gospel declares , that without Holiness no Man shall see God. An holy change of our Natures , and perseverance in the course of universal obedience , are indispensibly requisite in order to our obtaining Heaven . Those who by patient continuance in well-doing , seek for Glory , Honour , and Immortality , shall partake of Eternal Life . Now were there no other reason of this Constitution , but the sovereign Will of God , it were sufficient . But the Foundation of it is laid in the nature of the Things themselves . Therefore our Saviour does not simply declare , that an unregenerate Person shal not see the Kingdom of God , but with the greatest emphasis cannot , to signify an absolute impossibility of it . Besides the Legal Bar that excludes unsanctified Persons from the beatifick vision of God , there is a moral incapacity . Suppose that Justice should allow Omnipotence to translate such a sinner to Heaven , would the Place make him happy ? Can two incongruous Natures delight in one another ? The happiness of Sense is by an impression of Pleasure from a suitable Object : The happiness of intellectual Beings arises from an entire conformity of dispositions . So that unless God recede from his Holiness , which is absolutely impossible , or Man be purified , and changed into his likeness , there can be no sweet Communion between them . Our Saviour assigns this Reason of the necessity of Regeneration in order to our admission into Heaven : That which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit . According to the quality of the Principle , such is what proceeds from it . The Flesh is a corrupt Principle , and accordingly the Natural Man is wholly carnal in his propensions , operations , and end . The Disease is turn'd into his Constitution . He is dead to the Spiritual Life , to the actions and enjoyments that are proper to it : Nay , there is in him a surviving Principle of Enmity to that Life : not only a mortal coldness to God , but a stiff aversation from him , a perpetual resistance and impatience of the Divine Presence , that would disturb his voluptuous enjoyments . The Exercises of Heaven would be as the Torments of Hell to him , while in the midst of those pure Joys his inward inclinations vehemently run into the lowest Lees of Sensuality . And therefore till this contrariety , so deep and predominant in an unholy Person , be removed , 't is utterly impossible he should enjoy God with satisfaction . Holiness alone prepares Men for the possession of Celestial Happiness , that is against the corruption , and above the perfection of meer Nature . Let us then having such a Joy set before us , lay aside every weight , and the Sin which doth so easily beset us , and run with patience the race that is set before us , looking to Jesus the Author and finisher of our Faith. Methinks the sight of worldly Men , so active and vigilant to prosecute their low designs , should quicken us to seek with the greater diligence and alacrity the Kingdom of Heaven , and the Righteousness thereof . A carnal Wretch urged by the sting of a brutish desire , with what impatience does he pursue the pleasure of Sin , which is but for a season ? An Ambitious Person , with what an intemperate heighth of Passion does he chase a Feather ? A Covetous Man , how greedily does he prosecute the Advantages of the present World that passes away , and the Lusts thereof ? Ah! how do they upbraid our indifferent desires , our dull delays , and cold endeavours , when such an high Prize is set before us ? Who is able to conceive the excesse of Pleasure the Soul feels when it first enters through the beautiful Gate of Paradise , and sees before it that incomprehensible Glory , and hears a Voice from Him that sits upon the Throne , Enter into thy Masters Joy , for ever be happy with him ? The serious belief of this will draw forth all our active powers in the service of God. The feeding by lively thoughts on this supernatural food , will add new vigor and lustre to our Graces , and make our Victory easy over the World. If we believe indeed that our Bodies shall be spiritual , and our Souls divine in their perfections , it will make us resolute to subdue the Rebel Flesh , and rescue the captiv'd Spirit from all Intanglements of Iniquity . Having the promise of such an excellent Reward , let us always abound in the work of the Lord. 3. The lively hope of this Blessedness is powerful to support us under the greatest Troubles can befal us in this our mortal condition . Here we are tost upon the alternate waves of Time , but hereafter we shall arrive at the Port , the blessed Bosom of our Saviour , and enjoy a peaceful calm : and so we shall ever be with the Lord. Words of infinite sweetness ! This is the Song of our Prosperity , and Charm of our Adversity : We shall ever be with the Lord. Well might the Apostle add immediately after , therefore comfort one another with these words . More particularly , They are a Lenitive to moderate our Sorrows upon the Departure of our dearest Friends , who dye in the Lord : for they ascend from this valley of Tears , to the happy Land of the Living . What Father is so deserted of Reason , as to bear impatiently the parting with his Son , that goes over a narrow part of the Sea , to a rich and pleasant Country , and receive the investiture and peaceable possession of a Kingdom ? Nay , by how much the Stronger his Love is , so much the more transporting is his Joy : especially if he expects shortly to be with him , to see him on the Throne , in the state of a King , and to partake of his happiness . If then it be impossible to Nature to be grieved , at the felicity of one that is loved ; according to what principle of Nature or Faith do Believers so uncomfortably lament the Death of Friends , of whom they have assurance that after their leaving our Earth , they enter into an everlasting Kingdom , to receive a Crown of Glory from Christ himself ? Our Saviour tells the Disciples , If ye loved me , ye would rejoyce , because I said I go to my Father ; to sit down at his right-hand in Majesty . A pure Affection directly terminates in the happiness and exaltation of the Person that is loved . I am not speaking against the exercise of tender Affections on the loss of our dear Friends ; and a pensive feeling of God's hand in it ; which is an natural and necessary duty . There is a great difference between Stupidity and Patience : but violent Passion , or unremitting Sorrow is most unbecoming the blessed Hope assur'd to us in the Gospel . Chrysostom treating of this Argument , and reflecting upon the custom of those Times , wherein at Funeral Solemnities a train of Mourning Women attended the Corps , tearing their Hair and Face , and crying out with all the expressions of desperate Sorrow , breaks forth , Ah Christian Faith and Religion ! that was triumphant over thine Enemies in so many Battels and Victories by the Blood and Death of the Martyrs , how art thou contradicted by the practice of these who profess thee in words ? Is this not to be sorrowful as those that have no hope ? Are these the affections , the expressions , of one that believes the blessedness of Immortal Life ? What will the Heathens say , how will they be induc'd to believe the Promises of Christ to his Servants of a glorious Kingdom , when those who are so in title , behave themselves as if they had no stedfast faith in them ? 4. The hopes of this blessed state , is able to free us from the fear of Death . This last Enemy gives an hot Alarm to Mankind , both as it deprives them of all that is pleasant here , and for the terrible consequences that attend it . To the eye of Sense , a dead Body is a spectacle of fearful appearance . He that a little before heard and discours'd , and with a chearful Air convers'd and enjoy'd the World , now is dead , and all his senses in him : the Eyes are dead to light , and the Ears to sounds , the Tongue to words , and the Heart to feel any Affections , and the Countenance to discover them : nothing remains but silence , horrour , and corruption . Besides , after Death comes Judgment , and a state of unrelenting Torments to the Wicked . But a true Believer that has been obedient to his Saviour , sees things by another light than that of sense , and has living hopes in his dying Agonies . He knows that Death to the Saints is but a sleep : and while the Body rests in the Grave , the Soul is as it were all Act , continually exercising its most noble faculties on the best Objects . Does the Soul sleep in that all-enlightned World , that sees with open face , the infinite Beauty of God ? that hears and bears a part in the hymns of the Angels & Saints encircling his Throne ? that drinks of the Rivers of Pleasure that flow from his Presence ? that freely and joyfully converses with all the Celestial Courtiers , the Princes of that Kingdom , the Favourites of God ? Then it truly lives . This reconciles Death to a Christian , who has nothing more in his wishes than to be with Christ ; and knows that diseases and pains , the forerunners of it , are but as the breaking down the Walls of this earthly dark Prison , that the Soul may take its flight to the happy Region , and for ever enjoy the Liberty of the Sons of God. And for his Body , that shall be reunited to the Soul in Glory . Methinks God speaks to a dying Believer , as he did to Jacob when he was to descend to Egypt , Fear not to go down into the Grave , I will go down with thee , and I will bring thee up again . The same Almighty Voice that gave being to the World , shall awake those who sleep in the dust , and reform them according to the Example of Christ's glorified Body . O how should we long for that triumphant day ! and with most ardent Aspirings pray , Thy Kingdom come in its full power and glory ? I Shall now come to speak of the Mournful Subject , the Cause of my Appearing here at this time , the Deceased , Reverend and Excellent Divine , Dr. Thomas Manton : A Name worthy of precious and eternal Memory . And I shall consider him , both in the quality of his Office , as he was an Embassadour of Christ , declaring his Mind , and representing his Authority , and in the holiness of his Person , shewing forth the Graces and Vertues of his Divine Master . God had furnish'd him with a rare union of those parts that are requisite to form a Minister of his Word . A clear Judgment , rich Fancy , strong Memory , and happy Elocution met in him , and were excellently improved by his diligent study . The Preaching of the Word is the principal part of the Minister's duty , most essential to his Calling , and most necessary to the Church . For this end chiefly , the several ‖ Orders in the Ministerial Office were instituted , and upon our Saviour's triumphant ascent and reception into Heaven , an abundant effusion of the Spirit in Graces and Abilities descended upon Men. Now in the performing this Work , he was of that conspicuous Eminence , that none could detract from him , but from ignorance or envy . He was endowed with extraordinary knowledg in the Scriptures , those holy Oracles from whence all Spiritual Light is derived : And in his preaching , gave such a perspicuous account of the order and dependance of Divine Truths ; and with that felicity applied the Scriptures to confirm them , that every Subject by his management was cultivated and improved . His Discourses were so clear and convincing , that none without offering voluntary violence to Conscience could resist their Evidence . And from hence they were effectual not only to inspire a sudden Flame , and raise a short Commotion in the Affections , but to make a lasting Change in the Life . For in the humane Soul such is the composition of its faculties , that till the Understanding be rectified in its Apprehensions and Estimations , the Will is never induc'd to make an entire firm choice of what is necessary for the obtaining perfect Happiness . A sincere persevering Conversion is effected by weighty Reasons that sink and settle in the Heart . His Doctrine was uncorrupt and pure , the Truth according to Godliness . He was far from a guilty vile intention , to prostitute that sacred Ordinance for the acquiring any private secular advantage . Neither did he entertain his Hearers with impertinent Subtilties , empty Notions , intricate Disputes , dry and barren without productive Vertue : But as one that always had before his Eyes the great End of the Ministry , the Glory of God , and the Salvation of Men , his Sermons were directed to open their eyes , that they might see their wretched condition as Sinners , to hasten their flight from the Wrath to come , to make them humbly , thankfully and entirely receive Christ , as their Prince , and all-sufficient Saviour . And to build up the converted in their most holy Faith , and more excellent Love , that is the fulfilling of the Law. In short , to make true Christians eminent in Knowledg and universal Obedience . As the matter of his Sermons was designed for the good of Souls ; so his way of expression was proper to that end . Words are the vehicle of the heavenly Light. As the Divine Wisdom was incarnate to reveal the Eternal Counsels of God to the World ; so Spiritual Wisdom in the mind , must be clothed with words , to make it sensible to others . And in this he had a singular Talent . His Stile was not exquisitely studied , not consisting of harmonious Periods , but far distant from vulgar meanness . His Expression was natural and free , clear and strong , quick and powerful , without any spice of folly , and always suitable to the Simplicity and Majesty of Divine Truths . His Sermons afforded substantial food with delight , so that a fastidious mind could not disrelish them . He abhorr'd a vain ostentation of Wit , in handling Sacred things ; so venerable and grave , and of eternal consequence . Indeed , what is more unbecoming a Minister of Christ , than to waste the spirits of his Brain , as a Spider does his bowels , to spin a web only to catch Flyes ? to get vain applause by foolish pleasing the ignorant . And what cruelty is it to the Souls of Men ? 'T is recorded as an instance of Nero's savage temper , that in a general Famine , when many perish'd by hunger , he ordered a Ship should come from Egypt ( the Granary of Italy ) laden with Sand for the use of Wrestlers . In such extremity to provide only for delight , that there might be spectacles on the Theatre , when the City of Rome was a spectacle of such misery , as to melt the heart of any but of Nero , was most barbarous Cruelty . But 't is Cruelty of an heavier imputation for a Minister to prepare his Sermons to please the foolish curiosity of Fancy with flashy Conceits ; nay , such light Vanities , that would scarce be endured in a Scene , whiles hungry Souls languish for want of solid nourishment . His fervour and earnestness in Preaching was such , as might soften and make pliant the most stubborn obdurate spirits . I am not speaking of one whose talent was only in voice , that labours in the Pulpit as if the end of Preaching were for the exercise of the Body , and not for the profit of Souls : But this Man of God was inflam'd vvith an holy Zeal , and from thence such ardent expressions broke forth , as were capable to procure attention and consent in his Hearers . He spake as one that had a living Faith within him of Divine Truths . From this union of Zeal with his Knowledg , he was excellently qualified to convince and convert Souls . The sound of words only strikes the Ear , but the Mind reasons with the Mind , and the Heart speaks to the Heart . His unparallel'd Assiduity in Preaching , declar'd him very sensible of those dear and strong Obligations that lie upon Ministers , to be very diligent in that blessed Work. What a powerful Motive our Saviour urged upon St. Peter ? As thou lovest me , feed my Sheep , feed my Lambs . And can any feed too much , when none can love enough ? Can any Pains be sufficient for the salvation of Souls , for which the Son of God did not esteem his Blood too costly a price ? Is not incessant unwearied industry requisite to advance the work of Grace in them to perfection ? In this the work of a Minister has its peculiar disadvantage , that whereas an Artificer how curious and difficult soever his work be , yet has this encouragement , that what is begun with Art and Care , he finds in the same state wherein 't was left : A Painter that designs an exact Piece , draws many Lines , often touches it with his Pencil to give it life and beauty ; and though unfinish'd , 't is not spoild by his intermission . A Sculptor that carves a Statue , though his labour be hard from the resistance of the matter , yet his work remains firm and durable . But the Heart of Man is of a strange temper , hard as Marble , not easily receptive of heavenly impressions , yet fluid as Water , those impressions are easily defac'd in it ; 't is expos'd to so many temptations that induce an oblivion of eternal things , that without frequent excitations to quicken and confirm its holy purposes , it grows careless , and all the labour is lost that was spent on it . This faithful Minister abounded in the Work of the Lord ; and which is truly admirable , though so frequent in Preaching , yet was alwas superiour to others , and equal to himself . In his last time when declining to Death , yet he would not leave his beloved Work ; the vigour of his Mind supporting the weakness of his Body . I remember when opprest with an obstinate hoarsness , a Friend desiring him to spare himself ; he rejected the advice with indignation . He was no fomenter of Faction , but studious of the Publick Tranquillity . He knew what a blessing Peace is , and wisely foresaw the pernicious consequences that attend Divisions . By Peace , the bond of mutual harmony , the weakest things are preserved and prosper ; but where Discord reigns , the strongest are near to ruine . The heavenly Concent in the primitive Church , was a principal cause of its miraculous encrease and flourishing ; but after Dissentions prevail'd amongst Christians , that was destroyed in a short time , which was built by the Divine Union and Heroic Patience of the primitive Christians . And the glorious Beginnings that promis'd the Reformation of all Europe , were more obstructed by the dissentions of some employed in that blessed work , than by all the power and subtilty , the Arms and Artifices of Rome it self . How afflictive is the consideration of our divided Church ? Sweet Peace , whither art thou fled ? Blessed Saviour , who didst by thy precious Blood reconcile Heaven and Earth , send down thy Spirit to inspire us with that Wisdom that is pure and peaceable , that those who agree in the same Principles of Faith , in the same substantial parts of Worship , in asserting the same indispensible necessity of Holiness , may receive one another in love . I am affectionatly engaged in a matter that so nearly touches all those that value the Protestant Interest . Briefly ; Consider him as a Christian , his Life was answerable to his Doctrine . 'T is applicable to some Ministers , what is observed of the Carbuncle ; by its colour , lustre , and fiery sparklings it seems to be actually a Fire , but it has only the name and appearance of it . Thus some in the Pulpit seem to be all on fire with zeal , yet their hearts are as cold as a stone , without holy affections , and their lives are unworthy their Divine Ministration . But this Servant of God was like a fruitful Tree , that produces in its branches what it contains in the root ; his inward Grace was made visible in a Conversation becoming the Gospel of Christ. His resolute Contempt of the World secur'd him from being wrought on by those motives , that tempt low spirits from their duty . He would not rashly throw himself into troubles , nor spretâ Conscientiâ avoid them . His generous Constancy of Mind in resisting the current of Popular humour , declar'd his Loyalty to his Divine Master . His Charity was eminent in procuring Supplies for others , when in mean Circumstances himself . But he had great experience of God's fatherly Provision , to which his filial Confidence was correspondent . His Conversation in his Family was holy and exemplary , every day instructing them from the Scriptures in their duty . I shall finish my Character of him , with observing his Humility . He was deeply affected 〈◊〉 the sence of his Frailties and Unworthiness . He considered the infinite Purity of God , the Perfection of his Law the Rule of our Duty , and by that humbling Light discover'd his manifold defects . He exprest his thoughts to me a little before his Death ; If the holy Prophets were under strong impressions of fear , upon the extraordinary discovery of the Divine Presence , how shall we poor creatures appear before that Holy and Dread Majesty ? Isaiah , after his glorious vision of God , reflecting upon himself ; as not retir'd from the commerce and corruption of the World , breaks forth , Wo is me , for I am undone , because I am a Man of unclean lips , and I dwell in the midst of a People of unclean lips ; for mine eyes have seen the King , the Lord of Hosts . 'T is infinitely terrible to appear before God the Judge of all , without the protection of the Blood of sprinkling , that speaks better things than the blood of Abel . This alone reliev'd him , and supported his hopes . Though his Labours were abundant , yet he knew that the Work of God , passing through our hands , is so blemish'd , that without an appeal to pardoning Mercy and Grace , we cannot stand in Judgment . This was the subject of his last publick Sermon . He languish'd many months , but presuming he should be too strong for his Infirmity , neglected it , till at last it became insuperable and mortal . Many pathetical aggravations heighten our great and dear Loss , that such a faithful Minister of Christ should be taken away , whose Preaching was so powerful to repair the woful Ruines of Godliness and Vertue in a degenerate Age : Whose prudent pacifick Spirit rendred him so useful in these Divided Times , when Professors of the same Religion are alienated from one another , as if they had been baptized with the Waters of Strife : That before our Tears were dried up for the loss of other worthy Ministers , the Fountain of Sorrow should be opened again by this afflicting stroke . But it becomes us to receive the dispensations of Heaven with humble and quiet submission ; to reflect upon our sins with an holy grief , that provoke God to remove such an excellent Instrument of his Glory from us . Let us pray to the Lord of the Harvest , that he will send forth faithful Labourers into it . O that surviving Ministers might be animated with a Zeal more pure and fervent in their Divine Work : And that People would be wise , while a price is put into their hands , to improve it for their eternal advantage . The neglected Gospel will at the last be a terrible Witness against the Disobedient , to justify and aggravate their Condemnation . FINIS . Some Books printed for , and sold by Brabazon Aylmer , at the three Pigeons , over against the Royal-Exchange in Cornhill . THe Harmony of the Divine Attributes , in the Accomplishment of Man's Redemption by the Lord Jesus Christ : Or Discourses , wherein is shewed , how the Wisdom , Mercy , Justice , Holiness , Power and Truth of God , are glorified in that great and blessed Work : By William Bates , D. D. In 4to . Considerations of the Existence of God , and of the Immortality of the Soul , with the Recompences of the future State. To which is now added , the Divinity of the Christian Religion , proved by the Evidence of Reason , and Divine Revelation : For the Cure of Infidelity , the Hectick Evil of the Times . By William Bates , D. D. In Octavo . Sermons preached upon several Occasions , by Isaac Barrow , D. D. late Master of Trinity-Colledg in Cambridg , and one of his Majesties Chaplains in ordinary . In Octavo . The Reconcileableness of God's Prescience of the Sins of Men , with the Wisdom and Sincerity of his Counsels , Exhortations , and whatsoever means he uses to prevent them : In a Letter to the Honourable , Robert Boyle , Esq. To which is added a Postscript in defence of the said Letter ; By John How , M. A. sometime Fellow of Magdalen Colledge , Oxon. In Octavo . Notes, typically marginal, from the original text Notes for div A26790-e110 Rev. 21. 4. 1 Cor. 15. Phil. 3. 1. * 1 Cor. 13. * Vt cu● istud quicquid est ● quo disput●tis perceper● moriar . Va● Max. ‖ Aristot. † Sic it●… habebit d●…num aliud lio minus , hic quoque●…num habe●…at ne velit amplius . Aug. * Et totum dedit uni●…ersis , et to●…um singulis . ●… per hoc ●…uicquid pas●…one sua Sal●…ator praesti●…t , sicut to●…um ei debent ●…niversi , sic ●…nguli ; nisi ●…uod prope hoc ●…lus singuli ●…uam univer●… , quod totum ●…cceperunt ●…nguli , quan●…um universi . ●…alvian Si audia multitudo●… lens , non in●… se particul tim comm●…nuunt son●… tanquam ●…bos : sed o●… ne quod so●… & omnibus totum est , singulis totum . Augu●… in Epist. a volusan . Non 〈◊〉 , M●ter , num hic Alexander est . Curt. lib. 3. Job 29. 2 , 3 , 4. * Vitae nos ●…dium tenet , ●…mor mortis ●…itat omne ●…nsilium , nec ●…plere nos ●…lla faelicitas ●…test . Causa ●…utem est , ●…od non per●…mimus ad ●…ud bonum ●…nmensum & superabile , ●…bi necesse est ●…sistat nobis●… luntas nos●…a , quia ul●…a summum ●…n est locus . ●…ence . epist. ●…4 . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. ●…th 1. 7. ●… ult . ‖ Ephes. 4. Suet. Si sudare●… aliter non po●…tes , est aliud●… John 21. 
A25217	----	A sermon preach'd to the Societies for Reformation of Manners in the cities of London and Westminster at Salters-Hall, Aug 15, 1698 preached and published at the desire of the said Societies / by Vincent Alsop. Alsop, Vincent, 1629 or 30-1703. 1698 Approx. 67 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A25217 Wing A2920 ESTC R27105 09649598 ocm 09649598 43912 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25217) Transcribed from: (Early English Books Online ; image set 43912) Images scanned from microfilm: (Early English books, 1641-1700 ; 1347:18) A sermon preach'd to the Societies for Reformation of Manners in the cities of London and Westminster at Salters-Hall, Aug 15, 1698 preached and published at the desire of the said Societies / by Vincent Alsop. Alsop, Vincent, 1629 or 30-1703. [8], 53, [1] p. Printed by John Lawrence, London : 1698. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church -- Sermons. Sermons, English -- 17th century. Great Britain -- Moral conditions -- Sermons. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2003-06 Marika Ismail Sampled and proofread 2003-06 Marika Ismail Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A SERMON Preach'd to the SOCIETIES FOR Reformation of Manners , IN THE Cities of London and Westminster , AT SALTERS-HALL , Aug. 15. 1698. Preached and Published at the desire of the said SOCIETIES . By VINCENT ALSOP . LONDON : Printed for Iohn Lawrence , at the Angel in the Poultry , MDCXCVIII . To the WORTHY GENTLEMEN Engag'd in the SOCIETIES FOR Reformation of Manners . Honoured Sirs ! THE Preaching , Printing , Publishing this Discourse , is due both to God , and you : He gave the Commission , you ministred the Occasion : The Authority is from Heaven , the Opportuity from your selves . It would therefore be a piece of Impertinent Modesty , and such whose sincerity you might well question , should I frame an excuse for doing that , for which I could have made no excuse had I not done it . What will Iustify me , will Vindicate you , for both of us owe a duty to God , and perishing Souls , to pluck them like Brands out of the Fire , upon whom the Wrath of God , and the Malice of Hell , have begun to kindle ; if at least our God will honour us , and use us as his Instruments in so Blessed a Work : I know well that they who most need our Help will least accept it ; nay , most desperately oppose it : But it 's a charitable Severity to bind the hands of the Distracted , though they rage at , and revile us , to prevent if possible their destroying themselves . I know also that the Persons with whom you deal , will imperiously demand , By what Authority you do these Things , and who gave you this Authority ? Now tho' you might retort their Question : By what Authority do you Curse , Swear , Blaspheme , and Prophane the Lord's Day ? And who gave you this Authority ? Yet seeing the most notorius Crimes committed against the Laws Divine and Humane , ought to be Punisht in a Legal and Regular Way , however they be , illegal and irregular , you need not insist upon that Answer : Nor yet upon extraordinary examples to justify your ordinary Proceedings ; you need not plead the Zeal of Phineas , or Samuel ; your Cause and Practise need no such Defences : That Law which Enacts that such an Ossence shall be punished with such a Penalty , limiting the Conviction of the Offender to the Deposition of one or more Witnesses is your clear Warrant , and abundant Iustification ; for if there were no Witnesses , it would be the same as if there were no Laws , no Penalties : And because that which is every Man's Business is no Man's Business , you may honestly agree , that where any shall dare to Transgress , you will dare to impeach the Transgressor : It were a hard Case if Men might associate and combine for Sinning , and none might unite in Societies for Reforming . I remember a time when the Name of an Informer suffered some disrepute : But it 's unjust that you should fall under their Reproach , for a slender understanding is able to distinguish between Praying to God , and Blaspheming Him ; between Sanctifying the Lords Day and Profaning it ; between setting up the Devils Kingdom , and pulling it down . There is a Text , which having been sometimes abused in the Pulpit , and oft-times exposed by the Press , must not be quoted without some Preface to remove Prejudice , though it stands legible in our Bibles to this day : T is Iudg. 5.23 . Curse ye Meroz , ( said the Angel of the Lord ) Curse ye bitterly the Inhabitants thereof , because they came not out to help the Lord , to help the Lord against the Mighty . Say not , God needs none of our Help : Tho his Enemies are mighty , yet in their closest Confederacies , and strongest Combinations , they cannot make up one Almighty Enemy , and God can plead his own Cause , and avenge his own Honour upon them without our over-officious assistance : 'T is true , if we consider his Absolute Power , he needs no Kings , nor Princes , nor inferiour Magistrates to come in as his Auxiliaries ; He can with more ease kill the Murderer , than he could his weaker Brother : choak the Blasphemer with his own Blasphemies , and stifle the Swearer with his own poisonous breath : But he has seen Good to chuse other Methods in which , other Means by which to govern his own World : As Kings Reign by Him , he governs by them by Legislators and their Laws ; Iudges and their Sentences , Magistrates and their Executions ; in a Word , He governs the Physical World in a Physical way ; the Moral World Morally ; the Spiritual World Spiritually . But still you persist , and say : God needs none of our help : No more does Christ need your Relief : And yet God calls for our help , Christ for our Relief : And they both need what they call for ; God needs help in his despised Cause : Christ needs Relief in his poor distressed Members : and in these respects none needs help more than God : None Relief more than Christ. Now as God calls for our help , he does it under a dreadful Curse ; and I hope none of us will venture to stand in the Line & Rake of Heavens Artillery : For God sometimes steps out of the ordinary Road , and punishes daring Sinners by the immediate Hand of Heaven , that he may , by some few but notable Instances , convince the World that he has not forsaken it , but regards Mischief , and Spight , with his Eyes , to punish them with his Hand . Thus when Nadab , and Abihu , offer'd strange Fire to God , which he commanded them not , he consumed them with strange Fire which they expected not : Levit. 10.2 . And when Ananias and Saphira dared to commit Sacriledge , and palliate their Sin with a Lie , Christ struck 'em both dead in a moment , Acts 5. Gentlemen , God needs your Help , he bespeaks it , offer your selves willingly to his Call : And yet your Case is much the same with that of the Disciples , Matth. 14.24 . when the Ship ( in which they were ) was in the mid'st of the Sea , toss'd with the Waves because the Wind was contrary . You see they went to Sea by Christ's commission ; nay , by his compulsion , v. 22. He constrained them to get into a Ship : They were in the clear way of their Duty , and yet they met with a Storm ; and the Winds were not only high , but contrary ; and yet they had some great Encouragements , first , that whil'st they were in the Storm at Sea , Christ was Praying in the Mount , v. 23. And then that in the fourth Watch of the Night , Jesus went unto them walking on the Sea : When Night was darkest , the Storm highest , their Fear greatest , and their Faith weakest , then was the season for Christ's coming : But their greatest trouble was , that Christ came to deliver them walking upon the Sea ; which though it might have been their greatest Comfort , that their Lord was above the Waves , and had them under his Feet , yet they cry'd out for fear : Were more afraid of their Deliverer , than of their Danger : So true it is , that God comes sometimes to save us in such uncouth Ways , that we are afraid of his Way and Means more than the Tempest . But fear not the Devil , though he roars and rages , I would hope his time is but short when he rages most : For thus when Christ came to eject and disposses him , Mark 9.20 . the evil spirit tare the young Man. Let me seriously advise you from what point of the Compass you may expect the greatest Danger , and I will conclude . Your great Danger will arise from those publick Nurseries , and Seminaries of Debauchery : Where Fools make a mock of Sin , and a mock at all Sobriety ; who debauch more in one Night than you reform in a Year : You may prune off some few luxuriating branches of Impiety , but till God shall cut up the Tree by the roots , they will spring again thicker and stronger : Pull up what you can , these Nurseries will replenish all again : For here that Art and Mystery of Sinning is taught , as if it were a science to be Prophane ; and if the Christian Religion have not power and interest enough to suppress them , they will suppress all Religion : But I must leave the Blasting of these , and the Blessing of you to Him , who loves Righteousness , and hates all Iniquity . I am , Gentlemen , Your Faithful Servant in the Work of the Lord , V. A. October 31. 1698. A SERMON Preached to the SOCIETIES FOR Reformation of Manners . Isaiah 1.6 . From the sole of the Foot to the Head there is no soundness in it , but Wounds and Bruises , and putrifying Sores , they have not been closed , nor bound up , nor mollified with Oyntment . THESE words describe the dangerous , if not desperate State of Iudah and Ierusalem : 'T is true , it was the case of a People some thousands Years ago ; but whether it may agree , or how far it may agree to the present state of Things among our selves , I must leave to your serious and impartial Judgments . The Evils here bewailed , and complained of , had these several Aggravations to render them deplorable , and almost incurable . 1. That they had overspread the whole Body from the sole of the Foot to the Head : And thus it is exprest , v. 5. The whole Head is sick , and the whole Heart is faint : Now whether we may from the order of the words infer , that this Corruption began at the Foot , amongst the Populacy , and from thence rose up to the nobler parts , the Heart , and Head , I shall not determin : Most certain it is , that in the Body Natural , a vitiated Stomach disturbs the Head with Vapours ; and that again pours down showers of Rheums upon the Stomach ; so the depravations of the inferiours will creep up amongst superiours , and the Vitiousness of Superiours will probably descend to the Commonalty . 2. There was a Concurrence and Complication of all manner of Evil , Wounds , Bruises , putrifying Sores ; which though they be Metaphorical Terms , are yet so easy and natural that they interpret themselves : In a word ; Evils political and moral ; Sin and Punishment ; a People breaking out upon God , and God breaking out upon them ; their lifting up their hand against God , and his laying a heavy hand upon them , sore Provocations , and sore Afflictions , are the things which fill up these expressions . 3. That which rendered the case most deplorable , was , that these Wounds were not closed , nor bound up , nor mollified with Oyntments , which implies ( 1. ) either that there was no private charitable Hand , that would concern it self ; but a poor Nation might bleed to Death , and no good Samaritan would do that Office of Love to bind up its Wounds , or ( 2. ) that there was no hand of Authority stretched out to apply more potent Remedies , or ( 3. ) that they judged the case was desperate and the wounds incurable ; and therefore thought it more advisable , to let the Patient die of its Disease or Wounds , than by its Physician , or Surgeon . Or ( 4. ) whether they presumed the Kingdom was of a sound Constitution , and would work it self whole in time ; or ( 5. ) whether all means that had been used proved ineffectual , the Evil would not obey any Applications , but despised the most potent and proper Remedies ; yet so it was , the Wounds were become Ulcers , the Sores putrifying Sores ; no Oyntments would mollify them , or no gentle skilful Hand would apply them . Such was their Case ; and it must be confess'd it was a deplorable one , and had been utterly desperate , but for some small hope , yet left upon one account ; v. 9. Except the Lord of Hosts had left us a very little Remnant , we should have been as Sodom , we should have been like unto Gomorrah ; like for Sin , and like for Punishment , but God had graciously left a Remnant , a little , a very little Remnant ; a praying Remnant that yet solicited Heaven for Remedy when there was none on Earth ; a sound sincere and uncorrupted Remnant , that laboured to give some check to the growing Corruptions , and such a Remnant would have saved Sodom , and might yet save Iudah and Ierusalem . The words thus opened , and cleared , afford us this OBSERVATION . The case of a People is deplorable and almost desperate , when they are so universally corrupted , and their Corruptions so obstinate that they will not obey the most proper and potent Means of Reformation . In all Diseases of the Natural Body we account those the most fatal symptoms of Death ; when the Distemper defies the most soveraign Remedies ; especially when it perverts all Medicines in materiam , & fomitem morbi ; when Physick becomes the food of the Malady ; and the Disease is so strong that it seduces the Remedy to its own faction ; to which we may add , when the deluded Patient cannot be perswaded he is Sick , and needs the Advice and help of the Physician : How dangerous then , how desperate is the Case of a Political Body , when Profaneness grows more Profane by Corruption and Correction ; when those Rebukes which should reclaim the Swearer , provoke him to Swear the more ; which the Prophet ( v. 5. ) declares to have been the case of Iudah , Why should ye be stricken any more , ye will Revolt more and more ? This Observation I will endeavour to manage in this Method . I. I will shew when the Case of a People may be said to be deplorable , and whence it is that their Corruptions became so incurable . II. What it is that renders the Case of a People so deplorable , when their Corruptions are become incurable . III. What may further be done ( if any thing may be done ) when a Peoples Corruptions are become , or seem to become incurable ? Which will lead us to the Improvement of the whole . I. When the Case of a People may be said to be Deplorable , and whence it is that their Corruptions become so incurable . ( 1. ) The Corruptions of a People become incorrigible incurable by Inveterate Custom : When Immoralities by long standing have taken deep root , as a green Wound by neglect grows into an old obstinate Ulcer : Verecunda sunt scelerum initia ; the first beginnings of Prophaneness are a little modest ; but frequent Practise renders it impudent . As long custom in Sin takes away the sense of it in the Conscience , so it takes away the shame of it before Men. Those Impieties which once sought the Twy-light , nay the Mid-night , in process of time will face the Sun , and defy the Mid-day . That Text 1 Thes. 5.7 . The that are Drunk , are Drunk in the Night , was calculated for another Meridian than that of Ierusalem ; for Men would then dare to be Drunk in the open Day ; of which the Prophet complains , Isa. 3.9 . The shew of their Countenance doth witness against them , they declare their Sin as Sodom , they hide it not . And the Prophet Ieremiah bewails the same Audaciousness of Sinners , Ier. 8.15 . Were they ashamed when they had committed Abomination ? Nay , they were not at all ashamed , neither could they blush : Their Consciences were Steel'd , and their Faces were Case harden'd ; they had lost all sense of Sin in their own Souls , and all shame of it before the World ; and that Man , that People , which have lost all Shame , are utterly lost as to any hope of Reformation . Those Sins which at their first appearance would humbly plead for some mitigation of Punishment , when they are Flesh'd , and Flush'd with long usage will insist upon justification of themselves , and their plea is from prescription . Those Immoralities which might easily have been crusht in the Egg , when time has hatcht them , will break out into a Cockatrice : Those sparks which might with ease have been stifled ; by Neglect and Connivance will become a Flame , and defy all our Engins . The first breakin gs in of the Sea , may be soon stopped , but when it has gotten head , will not be reduced without great Labour , and Charge , if it will be reduced by them . ( 2. ) The Vniversality of the overspreading Corruption renders the Case yet more deplorable if not desperate . As when the Pestilence first appears , the shutting up of one infected House , may probably secure thousands , but if it once becomes Epidemical ; when it has invaded a whole City , when the Sound are not able to govern the Infected , and perhaps it s not known who are Sound , who are Infected , and so a promiscuous Conversation is allowed , or cannot be hindred , the Case is then Hopeless and Desperate . Now in the Case of universal Degeneracy , if we attempt a Reformation , it must either be by Advice and Reproof , or Punishment : But 1. Reproof and Counsel give us little hope ; because the Corrupt Majority will easily scorn the mildest advice , and sharpest Reproof of the Sounder few : Which was the wretched Case of Sodom . Gen. 19.4 . The Men of Sodom compassed the House , both old and young , all the People from every quarter . Here was a City universally Debauched , all Ages , all Quarters were involved in the common Villany , and when Lot ventured to reprove them mildly , alas ! too mildly ; for his expedient was the same they use at Rome , and upon the same ground , who allow or tolerate the Stews to prevent a greater Evil. Now observe what success his Counsel had upon these obstinate Wretches , v. 9. They said stand back ; and they said again , this one Fellow came to sojourn , and he will be a Iudge ; now will we deal worse with thee than with them : Whence you may easily note , I. That they thought it a justifiable Plea , that there was but one single Reprover against multitudes of Transgressors : And a single Reformer may as well hope to Stemm the Tide with his strength , or to repel the Wind with his own breath , as to shock an universal Deluge of prevailing Abominations . 2. That the Corrupt Majority instead of submitting to the Reproofs of the Minority , will rather punish the Reprovers : Now will we deal worse with thee than with them . 3. That the greater Number will defend it self well enough by keeping out of the way of Conviction , for they that have too little Grace to Reform themselves , will have so much wit to keep out of the reach of the Means of Reformation ; if they can but keep themselves secure from the Magistrates Warrant being served upon their Persons , they will keep themselves safe from the Warrant of Gods Word ever being served upon their Consciences : 2d . Nor Secondly can we hope for much success where the Wickedness is universal from legal Punishment , because the Punishing the diffusive Body , would be next to the depopulating a whole Nation : Sinners defend each other by their Numbers , being closely united in a common Confederacy against God , and their own Souls . They are like the Scales of the Leviathan , Job 41.15 , 16. Whose Scales are his Pride , shut up together as with a close Seal ; one is so near another that no Air can come between them ; they are joined one to another , they stick together that they cannot be sundered : Which was the Observation of the Satyrist : Defendit numerus , janctaeque umbone phalanges . Juven . ( 3. ) That which renders this Universal and Inveterate Prophaneness more incurable , is when it s patroniz'd by great Examples ; for as Holy Bernard observes , Men will go , non qua eundum , sed qua itur , not which way God commands them , but which way their Superiours Examples lead them : If the Master will Swear , the Servant thinks he has a good Warrant for his Swearing : If a Minister will Drink , his Hearers will be Drunk : If a Magistrate will Prophane the Lord's Day , the People will quote his Example , and justify their practice by it ; for they live by Precedent , not Precept . The scandalous Sins of Superiours carry in them both a strong Temptation to , and a plausible Iustification of those Sins . A Strong Temptation ; because most Men , whose hearts are not established with Grace , nor possessed with the fear of God , besides the humour of sinful compliance , and accommodating themselves to the Vanities of great Men , do study to insinuate themselves into their favour , in hopes of some notable Advantage by their Obsequiousness . Thus Haman when a great Honour was but once mentioned by Ahasuerus , Esth. 6.6 . said in his heart , To whom would the King delight to do honour more than to my self ? for having wrought himself into the King's affections he concluded that the first Preferment which fell , would certainly drop into his Mouth . And so also it affords a fair Iustification , Shall I be Wiser than my Teachers ? Holier than my Governours ? More Precise than my Betters ? May-I not go as near the brink of the Pit and never fall in , as my Superiours ? Shall I be a recisian when the Grandees are Latitudinarians ? Can I think there can be Poison in that Dish that comes from my Lord's Table ? And why should I be stiff , and morose , when he that affrights me from Sin by his Preaching , invites me to it by his Example ? Let us never dream that Reformation will make any considerable progress in a degenerate Age , till God shall send us Holy Magistrates , who by their Regular Examples shall invite us to Reform , as well as by the secular Arm , punish those that Transgress . For 1. How is it possible that Person should heartily punish an Offender for that Crime of which his own Conscience accuses him to be guilty , Rom. 2.1 . For when he judgeth another he condemneth himself , for doing the same thing . 2. But if the Law obliges him to punish an Offender under a severe Penalty to himself , which he would not willingly incur , and yet he cannot fairly avoid : His partiality will teach him to invent a thousand Evasions , either by brow beating the Witness , or finding some flaw in the Evidence , or some creep-hole in the Law , so that all endeavours for eformation shall be defeated , and made ineffectual . ( 4. ) That which renders Debauchery incorrigible , is to Punish it , meerly as a violation of a Human Law. The Authority of God is infinitely greater than that of any Human Legislator , and so does His Threatnings carry a greater Terror , and strikes a greater Awe upon the Conscience : If therefore we wave the Divine Authority in the Preceptive part , and conceal the Divine Sanction in the Comminatory part , the Offender has no more to contend with than the Authority of Man , and what Punishments he can devise and inflict . The great end of Human Laws for Reformation of Offences against the Moral Law , is to apply the Law of God , and set it home by Punishment upon the Conscience . Suppose we would lay the Penalty of the Law upon one that profaneth the Lord's Day , in the mean time denying the Morality of the fourth Commandment , what a slender Business should we make of it ? He that denys the Ius Divinum , does in effect repeal the Ius Humanum too , for thus the Transgressor argues : If I can either escape the Temporal Penalty by secrecy ; or satisfy the Law by a poor Mulct , I need not tremble at the future Judgment , or that I shall stand befor the Tribunal of God for the breach of a Law , which is not immediately his own . The Apostle therefore in that great Question about Subjection to the higher Powers , charges it upon the Souls of Men , Rom. 13.5 . Ye must needs be subject not only for Wrath , but for Conscience sake : That is , you are under an Obligation to obey not only on the account of what Man can threaten or inflict , but out of Conscience of the Authority which God has over you , and that dreadful Penalty which he can lay upon you . And thus in a few particulars I have shewed whence it is that National Corruptions become so incorrigible , 1. From Inveterate Customs . 2. Universality of the Contagion . 3. The Patronage of great Examples . 4. That Humane Laws are not seconded and back'd by the Law of God. II. What is it that renders the Case of a People so deplorable when their Corruptions are become incurable ? ( 1. ) It looks very black upon a People when Profaneness grows very incorrigible , and scorns to obey the proper Remedies , because God will soon be weary of using further means to Reform them , and leave them to their own crooked and perverse inclinations . 'T is the saddest Threatnings when God will threaten no more : the forest Punishment , when God will Punish no more : And though the Debauched World could be content , that he would spare both , and let 'em alone , they will soon find it had been their true Interest to have continued under his Discipline , and reclaiming Methods than to have been left to themselves , and their own foolish ways . Let us consult that terrible Word : Hosea 4.1 , 2 , 3 , 4. The Lord hath a Controversy with the Inhabitants of the Land , because there is no Truth , nor Mercy , nor Knowledge of God in the Land , By Swearing , and Lying , and Killing , and Stealing , they break out , and Blood toucheth Blood ; therefore shall the Land mourn , &c. This is terrible , but the most terrible Judgment is that of the 17 th v. Ephraim is joined to Idols , let him alone . 'T is as if a Chirurgeon when he sees an inveterate Ulcer become obstinate , and will submit to no Remedies , should say , What my Art could promise or perform is done , but I see my skill is baffled , my patience wearied , my hope defeated , and the gangrened part must be cut off , or the Patient perish . Whilst God will practise upon a People , there 's some hope of a blessed Issue at last : But if once he throws up his Care , we may throw up the hopes of a Cure ; & God is pleased sometimes to express himself , as if he despair'd of effecting a thoro ' Cure , Isa. 1.5 . Why should you be smitten any more , ye will revolt more and more ? All my Blows are but like those upon the Anvil , which make it still harder : And this was the desperate Case of Israel , Ps. 81.11 , 12. My People would not hearken to my voice , and Israel would none of me , so I gave them up to their own hearts Lusts , and they walked in their own Counsels . How dreadful then is the Case of a People when God shall cease to inflict Temporal Judgments , and leave them to their own Hearts Lusts and Ways , which is the greatest of Spiritual Judgments , and the fore-runner of Eternal Judgments . ( 2. ) The Case is Deplorable when God's own Servants , whom He imploys as his Instruments to Reform the Degenerate Age , shall meet with those Discouragements , that they are ready to throw it up as desperate . And to this pass have the Prophets been reduced , Jer. 20.8 . I cried out Violence and Spoil , because the Word of the Lord was made a Reproach to me , and a Derision daily . Then I said : I will not make mention of Him , nor speak any more in His Name . When the Word of the Lord , the Preaching of it , and the Preachers of it shall become a Derision ; when Sinners are got into the Chair of the Scornful , they can rise no higher : And when the Ministers of that Word shall resent this Treatment so tenderly that they resolve to Preach no more , and their Faith can sink no lower , what must the end of these Things be ? I would willingly look upon it as a Token for Good from God , that he has raised up such Instruments , who out of Zeal to his Interest , have laid out themselves with unwearied Diligence to reduce the Prophane to some tolerable Consistency with the Profession of the Christian Religion , but if we should see them despond , their hearts faint and fail within them , because little or no success answers their pious endeavours , and to hear them cry out , Lord what wouldst thou have us further to do ? For Ps. 11.3 . If the foundations be destroyed , what can the Righteous do ? Why surely no more than , good Fehoshaphat , 2 Chro. 20.12 . We know not what to do , but our Eyes are towards thee : Either to tell us what thou wouldst have us do , or because we can do nothing more , to take thy Work out of our Hands into thy own and do it , who only canst do it effectually thy self . The Servants of Christ are sometimes reduced to that extremity to which the Mariners were , Acts 27.15 . When the Ship was caught , and could no longer bear up into the Wind , we let her drive : We may conceive the Master of the Vessel speaking to his Passengers thus , Friends , I had hoped to have weathered this Storm , but I can do no more , and must now commit our selves and the Vessel , to the merciless Mercy of the Winds , and Waves , and let her run a Drift ! Such is the Language of some of Christ's faithful Servants in the Work of Reformation ; Holy Lord , thou hast sent us forth upon thy Work : No sooner were we Lanched out into the Deep , but a sore Tempest fell upon us : We have laboured against the Wind with what Skill and Resolutiion thou gavest us : But we are overset , and now commit the Church , that Vessel , in which all thy concerns in this World are ventured , to thy own Conduct : Yet will we not utterly give out , but in hope labour against hope , leaving the issue of all to thy Holy Will , and Wisdom : The Vessels are thine , thy Concerns are in it , it cannot totally be Ship-wreck'd ; howsoever we will not use the expedient of the Cock-Boat , Except we abide in the Ship we cannot be saved . ( 3. ) And it speaks the Case more Hazardous , and as to Humane Reason desperate , when the wise God has run through a Course of Means to Reform a Nation , and yet the symptoms are as Threatning as ever , so that God is pleased to speak as if he were at a loss what further to do for their Reformation . Hos. 6.4 . O Ephraim , what shall I do to thee ? O Judah , what shall I do to thee ? I have proved thee with Mercies , I have tryed thee with Judgments , with War and Peace , with Plenty , with Scarcity . When I indulged thee abundance of Corn , and Wine , and Oil : It was perverted into Luxury , Riot , Wantonness : When I humbled thee with a little Scarcity , nothing was heard but Repining and Murmuring : When I let loose upon thee a dreadful War , thou wouldst not make Peace with thy God. When I restored Peace , thou still maintained a War with Heaven : The Drunkard would be a Drunkard still , both in Peace and War : The Swearer would Swear still whether in a Storm or a Calm : Though God changed his Providences , they were uniform in their Provocations , so that it came at last to a Trial , whether Mercy and Judgment , or Sin and Profaneness should have the Victory : Lev. 26.23 . we read there of a People that walked contrary to God in all his Ways : and as they thwarted him in all his , He crossed them in all theirs : and it came at last to this push : If they would act Seven times more contrary to him , he would try if he could not yet act Seven times more contrary to them : And certainly the Case must be deplorable when the Question shall be , Whether Sinners can be more potent in Sinning , or God in Punishing ? 1 Cor. 10.22 . Do we provoke the Lord to Iealousie , are we stronger than he ? It was excellent Counsel that Solomon has given , Eccles. 6.10 . That none should be so Fool-hardy as to contend with one more mighty than himself : And our B. Saviour , Luke 14.31.32 . lays it down for an infallible Maxime : That when a King goes forth to make War against another , he should first sit down , and consult whether he be able to meet him mith Ten Thousand that comes against him with Twenty Thousand : It deserves the consideration of all Sinners to advise well with themselves , Whether Ten Thousand Sins will be able to stand against Twenty Thousand Judgments ; and whether it be not more advisable , whilst God is yet afar off , to beg Conditions of Peace , to send God a Blank that he may prescribe his own Terms ? for how will the Chaff contend with the Whirlwind , or the dryed Stubble with the consuming Fire ? ( 4. ) The Case of a People is deplorable when Profaneness is incorrigible , and Religion toward God fails , because all Faithfulness towards Man fails also : If Conscience towards God ceases , Confidence among Men will expire : For Religion is the Foundation of all secure Converse , all Safe-dealing in the World. Him whom the Bonds of Divine Fear will not hold , nor Covenants , nor Contracts with his Neighbour , will hold ; He that breaks with God , breaks with all the World. Suppose we that a Man makes no Conscience of taking Gods Name in vain , but by Swearing , Vain-Swearing , False-Swearing , profanes that Holy Name of his God , shall any one persuade me to believe that he makes a scruple of Murder , Adultery , Stealing , bearing False Witness ; can I be so vain as to think he will be true to his Neighbour that is false to his Creator ? The Prophet , Hos. 4.2 . gives this as the Reason why there was no Truth in the Land , because there was no Knowledge of God in the Land. This Doctrine Abraham was not afraid to justify to the King of Gerar's face , Gen. 20.11 . I thought surely the fear of God is not in this place , and they will kill me . And his thought was reasonable , that where there was no awe of God upon the Conscience , such Profligates would boggle at nothing . We may easily admit , that some extrinsick obligation may hold a Man , where the fear of God has no hold upon his heart : He may perhaps accept a Bill drawn upon him by consulting with his Reputation : Perhaps a double Bond may advise him to make payment of the Debt , because he dreads the Forfeiture : Yet could he be assur'd the Bond were lost or burnt , or the Witnesses dead , you should soon see that no Religion bound him , and he would put the Creditor upon the proof of the Specialty ; and , if he can evade the Law of Man , he will easily give himself a Discharge in the Court of Conscience . The Psalmist crys out as in a desperate Case , Psal. 12.1 . Help , Lord , for the Godly Man ceaseth , the Faithful fail from among the Children of Men : Where Godliness , and the godly Man cease , Faithfulness and Faithful Men will fail ; that is , where the Duties of the First Table are not regarded , there will be as little respect to those of the Second . Psal. 14.1 . The Fool hath said in his heart , there is no God : And the next tidings you hear of our Atheist is , They are Corrupt , they have done abominable Works ; there is none that doth good , no not one . If once this flood-gate be pluckt up to let Atheism in , Principle , and Practice ; a deluge of all Treachery and Falshood breaks in with it : And as we may argue from the cause to the effect : If that unjust Iudge fears not God , he regards not Man , Luke 18.2 . So may we from the effect to the cause , where there is no faithfulness to Man , there is no fear of God , Ps. 36.1 . The transgression of the Wicked saith within my heart , There is no fear of God before his eyes . ( 5. ) I add one account more : It 's a deplorable Case when Profaneness is grown incorrigible , because God seems angry with his own Instruments of Reformation . It frowns most sadly upon a People that God should send his Servants about his own Work , and yet not be with them in their Work ; and they are ready to argue : Surely we have done the Lord's Work negligently , because we have done it so unsuccessfully . If the Lord did send us , why is he not powerfully with us ? If he be not with us , why did he send us ? God's Dealings with his Servants in the Success and Reward of their Service is very mysterious , and that on these accounts : 1. God is angry with his Servants when they refuse to go when he calls , and sends them ; and yet sometimes he seems angry too , though they do go at his call and sending : If at least we may judge him angry by Interpretation and Construction , when he succeds them not in the thing he sends them about . Exod. 4. God calls , and sends Moses to bring Israel out of Aegypt : Moses , whether from a sense of his own unmeetness for the Work , or apprehension of the Danger of the Service , makes many excuses ; one while he pleads his own Insufficiency , another time that there was some other Person better qualified for the Work : And though God refutes all his Objections , yet still he is loath to engage , till v. 14. the anger of the Lord was kindled against him : Well! At last he Addresses himself couragiously to the Service , and yet v. 24. It came to pass , by the way in the Inn , the Lord met him , and sought to kill him . Mysterious Providence ! The Lord is angry when his Servant would not go , and God is more angry when he goes . But let us know that God will have his own work done in his own way . Moses is sent upon an Errand of Reforming others , but Moses must first Reform his own Family . Could he be a meet Person to bring Israel into Covenant , when his own Children were out of Covenant ? Let it give a serious Caution to all of us : The Lord will be sanctified in all that draw nigh unto him , Levit. 10.3 . And if he be not sanctified in our hearts , he will be glorified upon the Heads . 2. It 's a mysterious Providence that God should reward his Servants for their work , when he denys them success in it . Isa. 49.4 . Then I said I have laboured in vain , and spent my strength for nought , and in vain , yet surely my judgment is with the Lord , and my Work with my God. Here are two things that may bear up the Spirtis of God's Servants in undertaking and prosecuting his Work , whatever the success be . 1. Their Iudgment is with the Lord. Man shall not be their Judge , and their God will judge them , not by the success of their Labours , but the integrity of their hearts in undertaking , and prosecuting it . 2. Their Work is with their God. That Labour of Love , That Work of Faith , wherein they have laid out themselves is with God , it lies before him , is laid up with him ; it shall not be lost ; it s gone before them to the Throne ; it shall follow after them to Judgment ; it shall meet them in the day of recompence . And this is their great encouragement to be stedfast , unmoveable , always abounding in the Work of the Lord , knowing that their labour shall not be in vain in the Lord , 1 Cor. 15.58 . III. I am now come to the Third and and Last Inquiry , What may be further done ( if any thing may yet be done ) when inveterate Corruptions , universal Degeneracy seems to have made the Evils incurable : And this has brought me to The APPLICATION . Brethren ! I address my self to you , whom our gracious God , in Mercy to a Sinful Nation , has raised up , and distinguisht by a Spirit of Holy Zeal to appear against , and give some check to the daring Spirit of Profaneness which has over-spread the Land ; Iniquity is come in like a flood , and God has lifted up a Standard against it , Isa. 59.19 . We see you labouring against great oppositions , and under great discouragements from those Oppositions , and you may justly complain with the Prophet : Ier. 6.28 , 29. They are grievous Revolters , walking with Slaunders , they are Brass and Iron , they are all corrupters , the Bellows are burnt , the Lead is consumed of the Fire , the Founder melteth in vain , for the Wicked are not plucked a way . Now as I pray that God would strengthen your hearts , so I will endeavour to strengthen your hands , and for this great end do exhort you . 1. To look inwards to your own Hearts . 2. To look up towards your Faithful God. 3. To look outwards to your Discouragements . 4. To look upwards again to the Divine Encouragements . I. Let me intreat you to look into your own hearts , and when you have narrowly made a Scrutiny there , and found all right within , or set that right which was wrong , you may more comfortably look upwards to your God , and more couragiously outwards upon all the Oppositions and Discouragements , you shall meet with in your Blessed Work , from this wretched World. §. 1 . Look inwards narrowly , search your Hearts severely , whether they be right with God , and for God ; that is , whether the Honour of God be the great commanding end which governs you in this great Undertaking ? VVhether this be the main Spring , the first wheel that gives motion to all your Actions : Tho' a good end will not justify an evil Actions , yet an evil End will pollute and spoil a good one . The best Heart , like the best VVatch , has need to be often set right , and besure you set 'em both right by the Sun , and not by the example of other Mens Dials . And tho' I hope you did once set them true when you entered upon this good Work , yet examine them whether they have not gone wrong in the prosecution of it . The heart of Man is an intricate Labyrinth , and without the Clew of Divine Directions , we may easily lose ourselves , lose our way , lose our God , and the works that we have wrought in the many windings , and turnings , the secret recesses that are in it . When therefore you have searched your selves , while you are searching , and before you search , lift up David's Prayer , Ps. 139.23 , 24. Search me , O God , and know my heart , try me , know my thoughts , and see if there be any evil way in me , and lead me in the Way that is everlasting . § . 2. Look again inwards , and examine your selves strictly , whether in subordination to the glory of God , you desire , design , and pursue in this good Work the Prosperity and flourishing Estate of your Native Country ? It was the glory of Nehemiah , though it was to the Regret of his malignant Enemies ; That there was a man come , a man to seek the Welfare of the Children of Israel , Nehem. 2.10 . Do you proceed upon this generous Principle ! Knowing that Righteoosness exalteth a Nation , but Sin is a shame to any People , Prov. 14.34 . Righteousness infuses Courage and Gallantry into a People ; but Debauchery makes 'em Cowards , Effeminates , Enervales , Dispirits them : A good Conscience is the best shield for a great Confidence . Prov. 24.1 . The Wicked flee when none pursueth ; but the Righteous are bold as a lion : And though the Spirit of Wine may inspire some Men with a huffing , hectoring , a blaspheming Valour , yet these Debauchers , that dare God to his face , will turn their backs upon an armed Man : Holiness renders a People truly Honourable ; but Profaneness stains and tarnishes all their Glory , renders them despicable in the eyes of judicious Persons , Deut. 4.7 . What People is there so great , who hath God so nigh unto them in all things that we call upon him for : Holiness makes a Nation wise , for the fear of the Lord is the beginning of Wisdom , a good understanding have all they that do his Commandments , Ps. 111.10 . But Wickedness makes it little , foolish , silly , and ridiculous , and to make no Figure in the World. There is nothing a Nation should be more ambitious of , than to out-wit their subtle Enemies , to countermine all their Politicks , and it is Holiness that infuses this holy Policy , 119. 98. Thro' thy Commandments thou hast made me Wiser than my Enemies . Let this Ambition therefore fill your Sails to recover the Glory of a Nation , which Wickedness has eclipsed : To restore the Valour of the Nation , which Profaneness has baffled , by the vigorous Suppressing that which is the Reproach of any People . § . 3. Examine your selves further in this your Work. Have you cordially espoused the Interest of Christ in opposition to that of the wicked one , and the wicked World ? There are two great Interests which divide the World : That of Christ and Holiness , that of the Devil and Profaneness . These two have been contending from the beginning , and whatever the specious pretences have been , all the Wars , all the Contentions that have been managed ever since , were nothing but the Bickerings and Skirmishes of that old enmity put between the two Seeds , Gen. 3.15 . These Interests can never be reconcil'd , Christ glories in the Title of a Saviour , and the Devil in that of a Murtherer and Destroyer : The Enmity of Satan is founded in this ; he hates Holiness , he envys the happiness of Immortal Souls , he therefore hates Christ whose design it is to save those Souls , and to deliver them out of his paws . The Enemy understands thoroughly his true Interest , and can never be mistaken in it : Namely ; to draw over to his Interest poor deluded Souls , wherein , tho' he cannot hope to mitigate his own Torments by the multitudes of those he draws to Hell with him , yet he takes some pleasure in the Revenge he supposes to have got upon Christ , by robbing him of the Glory of Saving Sinners . Wonder not then that he is so unwearied in going up and down seeking whom he may Seduce , for those whom he seduces he devours . His Interest therefore lies in the wicked World , and in the wickedness of the World. For the whole World lies in Wickedness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may be render'd , The whole World lies in the Devil : Or the whole World as degenerated and gone off from God , has espoused the interest of the wicked One. Set therefore your hearts true and right in this particular , to suppress that of the Devil , and to Advance the Kingdom of the Lord Jesus Christ ; and let not your Zeal transport you against Men , but against Sin ; not against their Persons , but their Wickedness , the wickedness of the VVorld , and that wicked One. § . 4. Look once more into your Hearts ; and examine whether that Reformation which you would carry on abroad , be begun , and proportionably carry'd on in your own Hearts , and Houses : That so you may give a good example of that Reformation , to which you would draw others . Assure your selves you will never be able to look the Magistrate in the face , before whom you shall appear ; nor the Offender in the face when he stands as a Delinquent before the Magistrate ; nor Conscience in the face when you shall view your selves in that glass ; nor God , in the face before whom you must give an account of what you have done for him , as well as what you have done against him , if it may be Retorted upon you . Physician heal thy self , before thou pretendest to heal others : Look therefore into your own hearts , into your own Conversations : Look into your Families , to your Children and Servants , begin your Reformation at home , and let David's Rule and Resolution be yours : Psal. 101.2 . I will behave my self Wisely in a perfect Way , I will walk in the mid'st of my House with a perfect Heart . Read that whole Psalm , and it will fully convince you , that the Psalmist was not only a Reforming King over Reformed Subjects : But a Reforming Master of a Reformed Family . II. Let me now encourage you to look upwards : which you may now comfortably and confidently do , when you have faithfully and impartially inspected your own hearts : And § . 1. VVhen you look up to God on high , lie very low , and be humbled that God has sent you about so excellent a VVork , his own VVork , and yet crown'd your Endeavours with so slender Success : The Wicked will still do wickedly : It is an amazing Dispensation that he should so little prosper a VVork so good in it self , of so great Concern to his own glory , and wherein the Interest of our Lord Jesus does so eminently lie : But yet I admire more that Divine Grace which has spirited you with so generous a Principle , so noble Zeal that you could go out , and still go on in the meer conscience of your duty towards God , expecting your Recompence from him alone , whatever the success shall be . § . 2. Look up again to him , and bless his Name that he has honoured you in calling you to this Service , fitting you in some good measure for it , and given some success in it : You will say , Alas ! it is but little : Account it so , and God will have you account it little till you have reformed the whole Nation , till all Impiety shall hide its face , and stop its mouth : But however little the success of your Pious Endeavours shall be , it has this great Thing in it , That God graciously accepts and approves of your VVork , and has put his Seal to it : Thus Christ owned the Service of her , Mar. 14.6 . Let her alone ! why trouble ye the Woman , she has done what she could . This was the excellent temper of that holy Mans Spirit , Ezra 9.6 , 8. O my God I am ashamed , and blush to lift up my face to thee my God , for our iniquities are increased over our Heads , and our Trespass is gone up to the Heavens ; yet now for a little space Grace has been shewed us from the Lord our God , to have a Remnant to escape , and to give us a nail in his Holy Place , that our God may lighten our eyes . Keep it therefore settled upon your hearts , that God's Gleanings are better than the Devil's Vintage ; God's first Fruits , than his Harvest , and Christ's small Remnant more precious than his vast multitudes . § . 3. Lift up your eyes , your hands , your voice , your hearts to God in the Heavens , in most servent believing Prayer ; and give me leave to recommend these few Things as proper materials to fill up your Prayer . 1. Pray earnestly that God would strengthen your Hearts and Hands against all discouragements you may meet with in this difficult Service : You shall find God more able to encourage , than the rage of Men & Devils is to discourage you : if ▪ he will be with you , & for you , no matter who is against you . David argu'd thus , Ps : 41.11 . By this I know that thou favour'st me , because my enemy doth not triumph over me . Either your Enemies shall not fight against you , or if they will fight not conquer ; or if they conquer , not triumph , or if they seem to triumph , their triumph shall be short . He that would overcome the Devil must first prevail with God : which was Holy Iacob's method , Gen. 32.28 . who first prevail'd with the Angel , and then easily persuaded Esau : 2. Pray again , and pray earnestly that God would put a Spirit of Zeal into the hearts of all those into whose hands he has put Power and Authority . David's complaint will suit your case , 2 Sam. 3. 39. I am this day weak , and these Men , the Sons of Zerviah , are too hard for me . You have the Law of God , the Laws of Man for you , and yet the Enemies of both , these Cursing , Swearing , Sabbath-breaking Wretches , are in many instances too hard for you : But when it shall once please the Lord to stir up the Magistrates more generally , and heartily to assist and abet you , your work will be more easy . It is a serious Question , and not rashly to be determin'd , Whether the Corruptions and Profanenesses , which abound at this day , may be justly call'd National Sins ? Of which I would give my Opinion without any positive or peremptory Determination . 1. It is too evident to be denied , or excused , that there is a general declining , of the Power of practical Religion ; and an increase of Sin in one kind or other , amongst all sorts of Men. 2. That it is thankfully owned that our Legislators , by their good Laws against the most prevailing Abominations , have acquitted themselves of the guilt of these Corruptions : All that the Lawgivers can do , as they are such , and further they cannot go , than to appoint proportionable Penalties for these Crimes , and to enjoyn the Magistrates respectively to put those Laws in due execution : So that we must acknowledge they have approved themselves clear in this matter . 3. His Majesty , by many and strict Proclamations , has charg'd the Magistrates to execute the Laws with effect , and to proceed vigorously therein , so that the Guilt will not lie there . 4. God has raised up a considerable number of faithful Magistrates , who have appeared freely in this Service : Upon whom God will we hope put some distinguishing mark of Honour as the Reward of their Zeal : For such as Honour God will be honour , but they that despise him , shall be lightly esteemed . 5. You that have engaged in these hopeful Societies for Reformation , have contributed to prevent these Immoralities which are too much National by their extent from becoming National by Guilt and Condemnation ; not only by willingly offering your selves as Assistants to the Magistrate ; not only by crying to God mighty to stir up Men fearing God , Men of Courage to help you , but by bearing your open Testimonies against those Enormities which you are not able to Suppress , or Redress . 3. Pray without ceasing , that God would pour out of his Spirit upon all Ministers of his Word and Sacraments , that by their unwearied Labours the consciences of the Profane may be strongly touched , and they brought to a sound and saving Repentence : And I must say that in Praying for them , you Pray for your selves . This would supersede much of your great trouble , and give you a Writ of Ease from the fatigues of your difficult Province , & I question not but you would rejoyce to see convinced Sinners converted , rather than to have the stubborn punished : There is joy in Heaven over one Sinner that repenteth , and the rejoycing of Holy Ones on Earth would eccho to theirs above , when the natures of such are changed , more than their hands are restrained , and chained up by Poenal Laws . III. I shall not need to advise you to look outwards to that Treatment you are to expect from those Flagitious Ones , whose Crimes call for your most severe Animadversion . I hope you have fate down and reckon'd it up with your selves what it might cost your before you enter'd upon , and engaged in this Work , yet I will present you with a Bill of Fate of the Entertainment which I believe you have found , and may further expect . § . 1. You will meet with a generation of Men , who tho' they have been emptied from Vessel to Vessel , are yet settled upon their Lees. A sort of Sinners represented to the Prophet in a Vision , Ez. 24.6 . By a Pot which had long been on the Fire , yet the scum remained in it : Of whom another Prophet speaks as a generation of intractable and incorrigible Sinners , Ier. 6.28 . They are all grievous Revolters , walking with Slaunders , they are Brass and Iron , they are all Corrupters : Now of these he tells us how little could be hoped , v. 29 . The Founder melteth in vain : Let him make never so strong a blast , the Bellows shall sooner be burnt than their flinty hearts be made fusile : Nay that they will sooner be consumed themselves , than their scorious parts separated from them : The Lead is consumed of the Fire . The Prophet Isaiah , ch . 48. v. 4. acquaints you in what part the inflexible Iron , and the incorrigible Brass doth lie : I know that thou art obstinate ; thy Neck is an Iron Sinew , and thy Brow Brass . Now what success can you hope for when you must practice upon such as these ? Would you put the Yoke of Divine and Humane Laws upon them ? Their Neck is an Iron Sinew ! The Sons of Belial will never bend , or stoop to any Yoak ; Or ▪ do you fancy you may shame them out of their scandalous Habits ? No , their Brow is Brass . Upon these your Arguments and Reasonings are all lost , and your more Rigid Methods thrown away . § . 2. Though your Work is your Honour , yet expect to be Reproached for it . You shall be censured that it 's a pragmatical Humour that engages you , popular applause that fills your Sails ; you would make a Figure , be some great thing in the World ▪ 'T is your comfort that they who usurp a Judgment over you in their Day , shall not be your Judges in the great Day , 1 Cor. 4 , 5. It 's a very small thing that I should be judged of you , or of Mans Iudgment — He that judgeth me is the Lo . And in this hard case I know not w t you can obtend , but the Shield of your own Integrity , 2 Cor. 1.12 . Our Rejoicing is this , The Testimony of our Conscience , that in simplicity and godly sincerity , we have had our Conversation in the World. 3. Expect to be ridicul'd by those who would pass for the Witts of the present Age : Jesus Christ has not a more pernicious Enemy than unsactified Wit : Now this sort of Men will dart many a sharp pointed Scoff at your Proceedings , and the Success of them : Which may pierce as deep in some ingenious Breasts as the ruder Blows of opprobrious Language : This went as near the Spirit of Holy Iob , and provoked his patience equally with mo e rustical Entertainment , Iob 17.2 . Are there not mockers with me , and doth not mine eye continue in their Provocation ? Especially this affects the innocent Soul , when scorn is mixed with a malicious Indignation , Psal. 35.16 . With hypocritical Mockers in Feasts they gnashed upon me with their Teeth . And when Nehemiah came to Reform Matters at Ierusalem , he could not escape the virulent insults of Tobiah , and S ballat , Nehem. 4.2 , 3 , 4. What will these feeble Iews do ? Will they make an end in one day ? Even that which they build , if a Fox go up , he shall even break down their stone Wall. Poor Reformers ! What a stir do you make about your fanatick Models ? The edge of the Laws will soon be turned , and your own Zeal quickly cooled , and then when the restraint of these Laws shall be a little relaxed , you will see all things run in their Old Channels , and Nature for a while curbed , will return with more eagerness to its own Inclinations ; To all these , and a thousand more of these Scoffs , you have nothing better to return than what they then did , v. 4. Hear O God , for we are despised , and turn their Reproach upon their own heads . § . 4. And may you not reasonably apprehend a Spirit of bitter and bloody Revenge already boiling in the hearts of those whom the Laws have met withal in their Exorbitancies ? Some Sparks of that temper even now breaks out at the mouth of the Furnace from when you may easily conjecture at the desperate Heat that burns within : Do they not watch for your Haltings ? And more narrowly observe when you trip in any punctilio of the Law , than you do when they scandalously fall , and lye wallowing in the Mire ? Assure your selves , if you Record their Convictions , they Register all the Errors of your Prosecutions , and only wait for a happy day , and welcome juncture , when they may wreck their Malice upon you : You have great need therefore , with the Psalmist , to pray , ( Ps. 5.8 . ) Lord make thy waies straight before me , because of my Observers . § . 5. Nor is it a little part of your Discouragement , that upon the matter you stand alone in this Work : Which was the sad Case of David , Ps. 94.16 . Who will rise up with me against the Wicked ; who will stand up for me against the Workers of Iniquity ? But be not afraid with any Amazement , you are not alone , for God is with you . In a word : All the Dissolute and Flagitions are your declared Enemies : The indifferent Gallio's , the Neuters in Religion , cannot be numbred amongst your Friends : Whether you stand or fall , sink or swim , they are wholly unconcern'd : The Men of Politick Principles , know not yet whether they are for you , or against you , the issue determines their Judgments ; like those wary prudent Ones , ( Esther 3.4 . ) who waited to see how Mordecai ' s matters would stand : The cooler sort of Professors are rather , of the two , for you than against you , only the Sincere of all Persuasions and Denominations wish you good success in the Name of the Lord , and God himself , who is more than all that are for you , or against you , will be with you , and Bless you , and make you a Blessing . IV. Give me so much more of your Patience , whilst I set before you the Encouragements of God , against all these Discouragements , and I will conclude . I. Let God's Call and Commission for your Work , afford you sufficient Courage and Confidence against all the Discouragements of the Work : It 's a notable evidence of Sincerity , when we go on in the way of our Duty , upon the security of God's Authority , whatever Difficulties we meet with in the way , or how little appearance of Success there may be in the end : Ezek. 2.6 . Be not afraid of them , neither be afraid of their words , though Briers and Thorns be with thee , and thou dost dwell among Scorpions ; be not afraid of their words , nor be not dismay'd at their looks , though they be a Rebellious House . 2. When your Fears begin to rise in your Hearts , act your Faith upon God : Fear arises from the sense of your own Weakness , and the apprehension of your Enemies Power : But Faith knows how to set the Strength of God against your own Weakness , and the Strength of Enemies : Ps. 56.3 . What time I am afraid , I will put my trust in thee . 3. Let tender Compassion to Souls , that are destroying themselves , whet your Zeal , if at any time the edge begins to turn ; it would move Pitty in the Heart of any one to see how contemptuously the Devil insults over those Souls he has got into his own power : 2 Tim. 2.26 . They are taken Captive by him at his will : As if he would adorn his Victory by dragging them behind his Triumphant Chariot : Mark 9.22 . He casts them into the Fire , and into the Water , as if he would make sport with immortal Souls . Let this lamentable sight engage all your Zeal to rescue them : Jude 21. Others save with fear , pulling them out of the Fire . 4. Let the glorifying of God and your Redeemer be enough to influence you to the highest Endeavours to promote it : You cannot sacrifice your All to a more agreeable Object : Phil. 1.20 . As always , so now also Christ shall be magnified in my Body , whether it be by Life , or by Death . 5. If you take the Counsels of God's Word , you shall certainly have its Comforts : Let the Precepts Guide you , and the Promises shall Support you . Ps. 119.24 . Thy Testimonies are my Delight and my Counsellors . 6. A good Conscience , and its Testimony , will be responsible for all the Evil you may incur , all the Good you may hazard or lose for the asserting it : This was the Apostles Practice of Piety , Acts 24.16 . Herein do I exercise my self always , to keep a Conscience void of offence towards God , and towards Men. 7. Lastly . The Cause of God , the Interest of Christ makes up a powerful Motive to the most difficult Duties , and a sufficient Security against the strongest Temptations . Go on therefore , Brethren , as you have begun , in no wise terrified by your Adversaries , and the God of all Grace and Peace shall be with you . To whom be the Kingdom , the Power , and the Glory , for ever . Amen . FINIS . BOOKS Printed for , and Sold by John Lawrence , at the Angel in the Poultry . MR. Pool's English Annotations in two Vol. Folio . The Works of the Reverend Mr. Stephen Chenock , B.D. in two Vol. Folio . The Life of the Reverend Mr. Richard Baxter , written by himself . Folio . Mr. Lorimer's Apology for the Ministers , who subscribed only to the Stating of the Truths and Errors in Mr. Williams's Book . In Quarto . Mr. Lorimer's Remarks on Mr. Goodwin's Discourse of the Gospel , proving that the Gospel Covenant is a Law of Grace , and answering the Objections to the contrary . Quarto . Mr. Samuel Slater's earnest Call to Family Religion , being the substance of eighteen Sermons . Octavo . Mr. Addy's Stenographia : Or , The Art of Short-writing compleated , in a far more compendious way than any yet extant . Octavo . The Bible is also Printed in the same Short-Hand . Mr. Nath. Taylor 's Preservative against Deism . Octavo . The Faithful Rebuke to a False Report , Octavo . Vindication of the Faithful Rebuke against Mr. Lob. Octavo . Mrs. Williams Funeral Sermon by Mr. Calamy . Octavo . Mr. Showers Reformation Sermon . Octavo . Mr. Williams's Reformation Sermon . Octavo . Mr. Showers Funeral Discourses . Octavo . Mr. Woodhouse's Sermon at Mrs. Papillons Funeral . 8vo . Mr. Doolittle's Saints Convoy to , and Mansions in , Heaven , in two occasional Discourses . Octavo . 
A56328	----	The Trojan horse of the Presbyteriall government vnbowelled wherein is contained, I. The power of the Presbyterian government, II. The persons in whom this power is placed, III. The exercise of the Presbyterian power in Scotland, and the lawes there imposed on the peoples necks. Parker, Henry, 1604-1652. This text is an enriched version of the TCP digital transcription A56328 of text R5914 in the English Short Title Catalog (Wing P427). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 50 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56328 Wing P427 ESTC R5914 13087435 ocm 13087435 97312 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56328) Transcribed from: (Early English Books Online ; image set 97312) Images scanned from microfilm: (Early English books, 1641-1700 ; 747:46) The Trojan horse of the Presbyteriall government vnbowelled wherein is contained, I. The power of the Presbyterian government, II. The persons in whom this power is placed, III. The exercise of the Presbyterian power in Scotland, and the lawes there imposed on the peoples necks. Parker, Henry, 1604-1652. [2], 22 p. s.n.], [London : 1646. Attributed to Henry Parker. Cf. DNB, McAlpin Coll. Reproduction of original in Huntington Library. eng Church of Scotland -- Government. Presbyterian Church -- Government. A56328 R5914 (Wing P427). civilwar no The Trojan horse of the Presbyteriall government vnbovvelled. Wherein is contained, I. The power of the Presbyterian government. II. The per [no entry] 1646 9078 5 10 0 0 0 0 17 C The rate of 17 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-01 TCP Assigned for keying and markup 2005-03 SPi Global Keyed and coded from ProQuest page images 2005-04 Mona Logarbo Sampled and proofread 2005-04 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE TROJAN HORSE OF THE Presbyteriall Government VNBOVVELLED . Wherein is contained , I. The power of the Presbyterian Government . II. The persons in whom this power is placed III. The exercise of the Presbyterian power in Scotland , and the Lawes there imposed on the peoples necks . Printed in the Yeere 1646. THE TROJAN HORSE OF THE Presbyteriall Government Unbowelled . OF the Scottish Form of Church-Government , I have observed , That it hath been the studious endeavour of many men to procure the establishment of it amongst us , as appears by the importunity of divers Petitions to that purpose presented to the Parliament ; and that upon pretence , that they are thereto engaged by the Solemne League and Covenant . I note also , That the Parliament hath artificially declined the establishment thereof , by ordaining Commissioners in every County to superintend the proceedings of the Presbyteries , and to receive Appeals from them , and by reserving the Supreme Power of the last sentence , in themselves : and that they have so firmely adhered to this their Ordinance , as that they could not be removed from their resolution by the most potent sollicitations . This great difference of judgement between persons so considerable , hath induced me to use my best diligence to understand the nature of that Government , about which they doe so perniciously disagree . To that end , I have carefully informed my judgement , by considering the Frame of it , an it is set downe in that Modell of Discipline which is contained in their Psalme-Book , and in the two Bookes of Discipline , and the Confession of their Faith : some of which I know , and all of them I beleeve to be now the Muniments of that Church . If they be , I think I have truly collected from them , that their Church-Government is pernicious to Civill Power , grievous to such as must live under it , and apt to disturb the common Peace : and that therefore those that are so earnest for it , ( at the best ) doe but aske they know not what , and that the Parliament have reason to deny their requests . If they be not , they are the more to blame that seek to obtrude that yoke upon us , and inforce it by the obligation of an Oath , which they regard not before hand to acquaint us with , that we may knowingly ( as men and Christians ) resolve what is fit for us to doe . Howsoever , I have determined to put into this Form , my Collections concerning that Government and Discipline , together with the Grounds from whence they are drawne , that they may be to my selfe a testimony , that I have not neglected the meanes of mine own information , & if any others shall happen to see them , that they ( beholding at once the inference and the evidence ) may pronounce as they shall find cause . And I shall observe this order , to consider severally , First , the Power which the Scots challenge as due to their Form of Church-Government , and what Bounds they set betweene it and the Civill Power . Secondly , the persons in whom it is placed . Thirdly , the manner how it is exercised , and the Lawes which it imposeth on the people . Of the Power of the Presbyterian Government . THere are but two wayes to bound it , that it overflow not all . The one , the subordination of the Nationall Assembly to an Oecumenicall ; and though I know nothing to the contrary , but that they acknowledge this subordination , yet no use can be made of it , ( as things now stand ) because in these sad divisions of Christendome , a generall Councell cannot be called : The other , the sobordination thereof to the Civill Power , which being the onely meanes to keep them within their limits , it is necessary to consider what respect the Presbyterians give unto it . They would seem to ascribe much to the Civill Magistrate , for they acknowledge , that the Civill Power is Gods Ordinance , which they that goe about to take away , or confound , are enemies of mankind , and of Gods expresse will , that the Civill Magistrates are to be highly esteemed , that to them chiefly and principally the conservation and purgation of Religion appertaineth : and therefore it is sinfull to resist them . Large Confes. of Faith , Artic. 25. They affirme , That the Ministers and others of the Ecclesiasticall Estate are subject to the Magistrate Civill in externall things : and that the Civill Power may command the Spirituall to doe their office , according to the Word of God . 2. Booke of Discip. Chap. 1. They say , It appertains to the Office of a Christian Magistrate , to make Lawes and Constitutions agreeable to Gods Word for the advancement of the Kirk , and Policy thereof , without usurping the power of the Keyes . 2 Booke of Dis. Chap. 10. Yet if the matter be well examined , it will be found that all these faire words are but like Mercuries piping to bring Argus asleep : For , 1 They challenge a power absolute and independent of the King , to convene in Assemblies at their owne pleasure , and to appoint the time and place themselves . Hear their own words . All the Ecclesiasticall Assemblies have power to convene lawfully together for treating of things concerning the Kirk , and pertaining to their charge . They have power to appoint times and places to that effect , and at one meeting to appoint the diet , time and place for another . 2. Booke of Discipline , Chap. 7. 2 They claime power to themselves to make Constitutions Ecclesiasticall , without the consent of the Christian Magistrate . For this orders cause , they may make certaine Rules and Constitutions , appertaining to the good behaviours of all the Members of the Kirk in their vocation . 2. Book of Discipline , Chap. 7. 3 They claim power to abrogate the Lawes of the Land touching Ecclesiasticall matters if they judge them hurtfull or unprofitable . For so they say , They have power also to abrogate and abolish all Statutes and Ordinances concerning Ecclesiasticall matters , that are found noysome and unprofitable , and agree not with the time , or are abused by the people . 2. Book of Discipline , Chap. 7. 4. They require the Civil Magistrate to be subject to this their Power , To Discipline must all the Estates within this Realme be subject , as well the Rulers as they that are ruled . 1. Booke of Discipline , Head 7. As the Ministers and others of the Ecclesiasticall State are subject to the Magistrate Civill , so ought the person of the Magistrate be subject to the Kirk spiritually , and in Ecclesiasticall Government . 2 Book of Dis. Chap. 1. As Ministers are subject to the judgement and punishment of the Magistrate in externall things , if they offend , so ought the Magistrates to submit themselves to the Discipline of the Kirk , if they transgresse in matters of Conscience , and Religion . Ibidem . The Nationall Assemblies of this Countrey called commonly the Generall Assemblies , ought alwaies to be retained in their own liberty , and have their owne place ; with power to the Kirk , to appoint times and places convenient for the same : and all men , as well Magistrates as Inferiours , to be subject to the judgement of the same in Ecclesiasticall causes , without any reclamation or appellation to any Judge Civill or Ecclesiasticall within the Realme . 2. Booke of Discipline , Chap. 12. The Princes and Magistrates not being exemed , and these that are placed in the Ecclesiasticall Estate rightly ruling and governing , God shall be glorified , &c. 2. Booke of Discipline , Chap. 13. If any man shall wonder how these insolent claimes can stand with their former expressions , in favour of the Civill Magistrate ; let him know , that there be two Texts in their Booke of Discipline , that will open this mystery , and reconcile the contradiction . The first , The Magistrate neither ought to preach , minister the Sacraments , nor execute the Censures of the Kirke ; nor yet prescribe any rule how it should be done , but command the Ministers to observe the rule commanded in the Word , and punish the Transgressors by Civill meanes . The Ministers exerce not the Civill Jurisdiction , but teach the Magistrate how it should be exercised according to the Word . Chap. 1. By this it appeares , that all the power they allow the Civill Magistrate in Church-affaires , is onely to be the Executioner of their Decrees . The second , Although Kings and Princes that be godly , sometimes by their own Authority when the Kirk is corrupted , and all things out of order , place Ministers , and restore the true servants of the Lord , after the example of some godly Kings of Juda , and divers godly Emperours and Kings also in the light of the New Testament : yet where the Ministery of the Kirk is once lawfully constitute , and they that are placed doe their office faithfully , all godly Princes and Magistrates ought to heare and obey their voice , and reverence the Majesty of the Son of God speaking in them . 2. Booke of Dis. Chap. 10. This Text ( I confesse ) is fast and loose . For who shall be Judge whether the Church be corrupted and all things out of order , or whether the Ministery be lawfully constitute , and the Office faithfully discharged ? Shall the King ? Their Practise shewes that they will not allow that . Shall the Ministery be Judge ? Then the power given to Princes in a corrupted Church , is just nothing : For sure , the Ministers will not condemne themselves . If any thing of certainty can be made out of this Oracle , it is this : That the Presbyterian Government must be supposed to be the onely orderly Government , and all the proceedings of it just : and Kings and Princes may claim a power to cast out any other Government and set up that : but when that is once up , they must then bee content with what the Assembly will allow them . 5 To their Doctrine that it is unlawfull to resist the Civill Magistrate , they give these bounds , while he doth his duty , and governeth as he ought . To disobey or resist any that God hath placed in Authority ( whilest they passe not over the bounds of their office ) — we confesse or affirme to be sin , Large Confes. Art. 15. We confesse and avow that such as resist the supreame Power , doing that thing which appertaineth to his charge , doe resist Gods Ordinance , and therefore cannot be guiltlesse . Large Confes. Art. 25. From these premisses I thinke the inference is good , that if the supreame power passe the bounds of his Office , if he doe not that thing which appertaineth to his charge , if he doe the contrary , if he mis-governe , then they hold resistance to be no sinne , nor the Subjects that resist him to be guilty of resisting Gods Ordinance . It may be that the generall disaffection to Regall Power , in these distractions , may render some men lesse apprehensive of the dangerous consequences of this Doctrine , and the former Claimes ; as supposing them to have no other drift , then to clip the wings of Royall Prerogative . But this is a grosse and dangerous mistake : and whosoever shal be envested with that Civill Power which shal be taken from the King , be it the Parliament , or whosoever else , must looke to succeed him in the heavy enmity which this Presbyterian Power will exercise against the Civill Power ( when it doth not comply with them ) in what hands soever it be placed . For , these incroachments of theirs are not upon the King , as distinguished from other Magistrates , but upon the Civill Magistrate in common , whosoever he be , as appeares plainly by the former Testimonies . So that if they have a minde to call a generall Assembly , though the King and Parliament finde it needlesse , or ( in regard of circumstances of time , place , or distempered affections in the Ministers , or People ) inexpedient , or dangerous ; they will over-rule , though to the highest disservice of the State , and must be obeyed . If they agree upon any Ecclesiasticall Constitutions and Canons , though the King and Parliament judge them never so contrary to the Lawes tending to the hurt of the Kingdome , yet must they yeeld to this Presbyterian Power . If the King and Parliament make any Lawes concerning the affaires of the Church , which are not to their liking , they may repeals them . The King and Parliament must be Subject not onely to their generall Assembly , but ( in subordination to that ) to the Dictates of every petty Parochiall Session where their personall residence and abode shall be . Lastly , If the King and Parliament will governe contrary to their will and pleasure , their principles will allow them to incite the people to resist them . After so rank a crop of weeds , pernicious to Civill power , I know not what regard will be had to the gleanings : which ( yet ) would not be lost . 6 Therefore if the Civill Migistrate punish not with death such as in their judgement deserve it , they order that the Church may excommunicate the offender , not onely for his crime , but as suspect to have corrupted the Temporall Judge . If no remedy by them can be found , ( that is by the Magistrates ) then justly may the Church pronounce the offender excommunicate , as one suspect , besides his crime , to have corrupted the Judges , revengers of blood . Order of excommunication in the Psalm Booke . So that if the Civill Judges thinke not fit to proceed against every one whom they hold a capitall offender , not only the reputed offender shall be excomunicate , but in the publication of the Sentence the Judges shall be openly defamed as corrupt , and that upon a suspition thus weakly grounded . 7 They determine that the Temporall Magistrate is bound to punish Adultery with death , by Gods own Law . It is cleerly knowne to us , that N. somtimes baptized in the name of the Father , of the Sonne , and of the Holy Ghost , and so reputed and counted for a Christian , hath fearefully fallen from the society of Christs body , by committing of cruell and wilfull murther , ( or by committing filthy Adultery , &c. ) which crime by the Law of God deserveth death . Order of Excom. in the Psalm Book . Blasphemy , adultery , murder , perjury , and other crimes capital worthy of death , ought not properly to fall under censure of the Kirk : because all such open transgressors of Gods Law ought to be taken away by the Civil Sword . 1. Book of Discip. Head 7. Marriage , once lawfully contracted , may not be dissolved at mans pleasure as our Master CHRIST JESUS doth witnesse , unlesse adultery be committed : which being sufficiently proved , in presence of the Civill Magistrate , the innocent ( if they so require ) ought to be pronounced free , and the offender ought to suffer death , as God hath commanded , 1. Booke of Discip. Head 9. SECT. of Marriage . If this be true , then ( for ought I see ) we are bound to all the Judicialls of Moses as well as to this which is one of them : as namely , to punish theft , not with death , but restitution ; besides many other touching inheritances , purchases and other temporal things ; which would cause infinit changes and confusions in our Temporall Lawes . 8. They hold it unlawfull for the Civill Magistrate to pardon capitall offenders . In the feare of God , we signifie unto your Honours , That whosoever perswades you that ye may pardon where God commandeth death , deceives your soules , and provokes you to offend Gods Majesty . 1 Booke of Discip. Head . 9. This puts such a tye upon Princes , as robs them of the exercise of their noblest vertue , mercy ; inclines offenders to be desperate , and in such distracted times as this , may prove destructive to the Kingdome . 9. They exact it as a duty of a Christian Magistrate , that if need require , hee maintaine the Ministery with his owne Rents . It pertaines to the Office of a Christian Magistrate — to see that sufficient provision be made for the Ministery , the Schooles , and the Poore : and if they have not sufficient to await upon their charges , to supply their indigence , even with their owne Rents if need require . 2. Booke of Discipline , Chap. 10. Compare but this with the power which the Presbyterians claime over the Civill Magistrate , and it will appeare , that their Discipline will allow them to be Judges , whether need require that the Ministery should be maintained out of the Kings Rents : and if they finde that it doe , then to pronounce that it is his office and duty to make the allowance , and to compell him to doe his office by the Churches censures , and warrant his Subjects to take Armes against him , if he shall obstinately refuse . This is a compendious way for them to cut themselves large Cantells out of the Kings Revenues . 10. They distinguish the object of Civill and Ecclesiasticall power , not by the matter it selfe which may be the same in both ; but by the divers ends proposed by the severall powers . The Magistrate commandeth externall things for externall peace and quietnesse amongst the Subjects : the Minister handleth externall things , onely for conscience-cause . 2. Booke of Discip. Chap. 1. Here both the Minister and Magistrate deale with the same externall things , and the difference is onely in the end . So that by their Platform they may deal with all Civil Causes for a Spirituall end , which the Pope usually expresses with this clause , In ordine ad bonum Spirituale , and these men ( to the same effect ) In ordine ad bonum Ecclesiae . But both he and they doe by this distinction , usurp upon the Civill Magistrate . Of the Persons in whom this Power is placed . THis power is ( in the Scottish Platforme ) put into the hands , partly of the Ministers of the Parishes throughout the Kingdom , who admit no Superiority of one over another , but a parity and equality of all , and partly of Lay-Elders , who meddle not with the administration of the Word and Sacraments , but are chosen by the people out of every Parish to joyne with the Ministers in the Government of the Kirk : and all Government and Discipline , is exercised joyntly by them , by plurality of voices : in the severall Parishes by the Ministers and Lay-Elders of the same , who are subordinate to a Classis made up of the Ministers and Elders of the Parishes within the bounds thereof , as the severall Classes are to the Provinciall Assembly , consisting of Ministers and Elders chosen out of every Classis within the Province , and Provinciall Assemblies are in like manner subordinate to the Nationall Assembly consisting of such a number of Ministers and Lay-Elders as the same Assembly shall thinke fit , chosen out of all the Provinces of the Kingdome : and this Nationall Assembly ( since Oecumenicall Councells cannot be hoped for ) acknowledgeth no Superiour upon earth . All these points ( if things so much acknowledged need it ) are proved by these ensuing Authorities . The parity of Ministers , As to Bishops , if the name {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be properly taken they are all one with the Ministers . 2. Booke of Dis. Chap. 11. The conjunction of Lay-Elders with them in the Government . It is not necessary that all Elders be also Teachers of the Word . 2. Booke of Dis. Chap. 6. Their office is as well severally as conjunctly to watch diligently upon the flock committed to their charge , both publikely and privately , that no corruption of Religion or manners enter therein . Ib. Their principall Office is to hold Assemblies with the Pastors and Doctors ( who are also of their number ) for establishing of good order and execution of Discipline : unto the which Assemblies all persons are subject that remaine within their bounds . Ib. In assembling the people , neither they without the Ministers , nor the Ministers without them , may attempt any thing . Psalm Book Tit. Of the Elders , &c. The Pastors or Ministers chiefe office standeth in preaching the Word of God , and ministring the Sacraments : so that in consultations , judgements , elections and other politicall affairs , his counsell rather then authority taketh place . Ibid. Titl . of the Ministers office and duty . The Elders being elected must be admonished of their office , which is , to assist the Ministers in all publique affaires of the Kirk , to wit , in determining and judging causes , in giving admonition to the licentious liver , in having respect to the manners and conversation of all men , within their charge . — Yea the Seniors ought to take heed to the like manners , diligence , and study of their Ministers : If he be worthy of admonition , they must admonish him ; of correction , they must correct him , &c. 1 Booke of Discip. 8. Head , Of the election of Elders , &c. Their election by the people . Men of best knowledge in Gods Word , and cleanest life , men faithfull , and of most honest conversation , that can be found in the Kirk , must be nominate to be in election , and their names must be publiquely read to the whole Kirk by the Minister , giving them advertisement that from amongst them must be chosen Elders and Deacons . Ibidem . If any man know other of better qualities within the Kirk then these that be nominated , let them be put in election , that the Kirk may have the choice . Ibid. It pertaineth to the people , and to every severall Congregation , to elect their Minister . 1 Booke of Discipline , 4 Head , Of Ministers , &c. And because this order which Gods Word craves , cannot stand with Patronages and presentation to Benefices , used in the Popes Kirk : we desire all them that truely feare God , earnestly to consider , that for as much as the names of Patronages and Benefices , together with the effect thereof , have flowed from the Pope , and corruption of the Canon Law onely , in so far as thereby any person was intrusted or placed over Kirks having Curam animarum : and for as much as that manner of proceeding hath no ground in the Word of God , but is contrary to the same , and to the said liberty of election , they ought not to have place in this light of Reformation . 2. Book of Discip. Chap. 12. The subordination of their Elderships , and Assembli●s , and how they share this power among them . Elderships and Assemblies are commonly constitute of Pastors , Doctors , and such as we commonly call Elders , that labour not in the Word and Doctrine , 2 Book of Dis. Chap. 7. Assemblies are of foure sorts . For , either they are of particular Kirks and Congregations , one or moe ; or of a Province , or of a whole Nation , or of all and divers Nations professing one Jesus Christ . Ibid. The first kind and sort of Assemblies , although they be within particular Congregations , yet they exerce the Power , Authority , and Jurisdiction of the Kirk with mutuall consent , and therefore beare sometime the name of the Kirk . When we speak of the Elders of the particular Congregations , we mean not that every particular Parish-Kirk can or may have their own particular Elderships , specially in Landward ; but we think three , four , more or fewer particular Kirks may have one Eldership common to them all to judge their Ecclesiasticall causes . Yet this is meet that some of the Elders be chosen out of every particular Congregation . Ibid. It pertaines to the Eldership to take heed that the Word of God be purely preached within their bounds , the Sacraments rightly ministred , the Discipline rightly maintained , and the Ecclesiasticall goods uncorruptly distributed . It belongs to this kind of Assembly , to cause the Ordinances made by the Assemblies Provinciall , Nationall , and Generall to be kept and put in execution . To make Constitutions which concerns {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Kirk , for the decent order of these particular Kirks where they governe , ( provided that they alter no rules made by Generall or Provinciall Assemblies , and that they make the Provinciall Assemblies fore-seen of these Rules that they shall make ) and abolish them that tend to the hurt of the same . It hath power to excommunicate the obstinate . The power of election of them who beare Ecclesiasticall charges pertaines to this kind of Assembly within their owne bounds , being well erected and constituted of many Pastors and Elders of sufficient ability . By the like reason their deposition also pertains to this kind of Assembly ; as of them that teach erroneous and corrupt Doctrine , that be of slanderous life , &c. Ibidem . Provinciall Assemblies we call lawfull conventions of Pastors , Doctors , and other Elders of a Province gathered for the common affaires of the Kirk thereof . Ibidem . This Assembly hath power to handle , order , and redresse all things committed or done amisse in the particular Assemblies . Ibidem . And generally their Assemblies have the whole power of the particular Elderships whereof they are collected , Ibidem . The Nationall Assembly which is Generall to us , is a lawfull Convention of the whole Kirks of the Realm . Ibidem . None are subject to repair to this Assembly to vote , but Ecclesiasticall persons to such a number as shall be thought good by the same Assembly . Ibidem . This Assembly is institute , that all things either committed or done amisse in the Provinciall Assemblies , may be redressed and handled : and things Generally serving for the weale of the whole body of the Kirk within the Realme , may be fore-seen , intreated , and set forth to Gods glory . Ibidem . Now if the Presbyterian power it selfe be so pernicious as it appears to be by what was said before , surely to put it into such hands as by this Modell are to have it , must needs make all juditious and impartiall men much more averse from it . For first , that it admits of no Superiority of one above another , but requires a parity of those that governe , is like to produce manifold inconveniences . The resolutions both in publique affaires , and private mens causes will be very slow ; because many men , will be of different judgements and affections : and such as are not soon brought to agree in one determination . The difference of Opinions and Interests is like to breed factions and contentions . The decisions are in danger to be often corrupt , because it is harder to find many men of skill and integrity then one . These inconveniences are like to be bred by a parity of many Governours : and those that Episcopacy is accused of , are not likely to be removed by this parity , but augmented rather , for both reason and experience may teach us , that amongst many equals , popularity will make some one the leader of the rest ; and he will offend more boldly then if he were indeed a Bishop , because howsoever he do amisse , yet he can excuse himselfe , and lay the blame upon others . Secondly the mixture of Lay-men and Ministers together in the exercise of this power is of very dangerous consequence . It is like to breed acmulations between the Ministers and the Laity , while each one sides with his own order against the other . Men grossely ignorant in matters of Divinity , must be Judges of Doctrine ; and they that cannot in a small time be taught what heresie is , much lesse how to discern heresie from truth , determine of it , and others be bound to submit to their judgement . Men whose education and imployment is either in the field , or the shop , of whom a wise man once said , That they should not be sought for in publique councell nor sit on the Judges seat , because they understand not the sentence of Judgement ; men who neither know how to doe right if they would , nor would care for it if they knew it , ( for where the minde that should rule is weake , the corrupt passions that should be ruled , breake out into all disorder : ) These must be trusted with the making of Church-Lawes , and Government even of those things that concern the precious souls of men for whom Christ died ; to say nothing of their quiet , their reputation , and their purses , which will be all exposed to those injuries that may be expected from blind malice , revenge , envy , covetousnesse , partiality , and insolence . All these mischiefs are the more to be feared , in regard of the distempers of this sad time , in which this Government is sought to be erected . For those that are slaves to their corrupt affections , and apt to be transported by them , though they be not provoked , will much more violently pursue their bad designs , if power be then put into their hands , when they are chafed to so high a decree of acrimony , This would the rather be thought of , because the entrance into any businesse of concernment as it is good or evill , lightly seasons the subsequent proceedings with the same relish : so that inconveniences brought in at the first setling of a Government , can hardly ever after be rooted out . Thirdly , let it be considered what kind of persons stand fairest to be chosen for Lay-Elders . If wee make our judgement herein , upon observation of those dispositions , which qualifie men for the peoples favour , we shall finde them to be , for the most part , either activenesse or greatnesse . In some Parishes he can do most , who though he hath neither wealth , wit , nor honestly , is yet most active and busie : and if this be the choice , those will be trusted with the Spirituall power that are aptest to bring all to ruine and confusion . But if greatnesse beare the sway , ( as in most places it is like to do ) then shall men of great estates and dealing in the world , great Landlords , Noble-men , and Gentlemen , be Lay-Elders : who will use their power to enthrall their Tenants , Dependents , and Inferiours to them , and bring the Yeomanry and Husbandmen of England to such a slaverie , and vassallage under them , as that sort of men groane under in Scotland . Fourthly , though Appeals may seem to afford some remedy , yet is that of little use , being a matter of so much trouble and charge to go from the Parish-Session to the Classis , and from thence to the Provinciall Assembly , and from thence to the Generall Assembly , before a man can come at the Parliament : so that very few men can make use of it . Wherefore since Appeals leave the most men without remedy , it is a madnesse to make those men Judges in the first instance , that are so like to judge amisse . Fifthly , the constitution of Generall Assemblies for the number of Ministers and Lay-Elders to be sent from the severall Presbyteries , being at the will of the same Assembly , is very uncertaine , and may surprise those that little dream of it , and take away all power from either the Ministers or the Layty before they be aware . For if in some one Generall Assembly practises shall prevaile to over-prise one part with a greater number of the other ; that part that then gets all the power into their hands , will keep the other under irrecoverably : and of this mischife Scotland will affoord an instance . Lastly ; in this forme of Government such a multitude of men have a share , that if they shall be found to abuse their power to the prejudice of the State , it will hardly ever be possible to get it out of their hands again . For example , if Church-Government be put into the hands of the Ministers and Lay-Elders of almost 10000. Parishes , and thereby some inconveniences not yet fore-seen shal arise which shall induce the State to change it for another Forme : how shall they be able to wrest the power out of the hands of a Faction so numerous , who having found the sweet of Rule will bee loath to part with it ? Of the exercise of the Presbyterian Power in Scotland , and the Lawes there imposed on the peoples necks . IT now remaineth that by considering their particular Lawes we shew how grievous the exercise of this Power wil be to all sorts of men that live under it . 1. It hath been shewed already that the Presbyterian Government requireth that all Ministers be appointed by a popular election , and utterly dis-alloweth Patronages of livings that have cure of soules : which will be prejudiciall to the Nobility and Gentry , despoiling them of their inheritance . And if any shall object that either in this or any other matter their practice differs from their rule , let him mark what caution is given in the Preface to the Bookes of Discipline . To distinguish betwixt the Kirks purpose and intention in every particular , and their possibility to performe and practise as circumstances concurred , or were contrary : and he shall find that the practise prevailes onely because they want power to alter it , and that they will never rest satisfied , till they obtain their purpose . 2. They are no better friends to the Ministers , then to the Nobles and Gentry : for their Lawes provide that they shall be kept poore enough , to make both them and their Doctrine servile to the peoples humours . Their Benefices must be changed into stipends . That which is called the Benefice , ought to be nothing else but the stipend of the Ministers that are lawfully called , 2. Book of Discip. Chap. 3. These stipends must be raised out of the rents of the Tithes which are paid to the Deacons by the owners , and out of them must the poore and the Schooles be provided for , as well as the Ministers . We think it a most reasonable thing that every man have the use of his owne Tiends , provided that he answer to the Deacons , and Treasurers of the Kirk , of that which in justice shall be appointed unto him . We require the Deacons and Treasurers rather to receive the Rents then the Ministers themselves ; because that of the Tiends must not onely the Minister be sustained , but also the poore and Schools . 1 Booke of Discip. 6. Head , Of the Rents , &c. Yea the second Book of Discipline , Chap. 12. goeth further , and will have the Kirk Rents divided in foure portions , whereof the Minister must be content with one , the other three to be for the Elders , Deacons , and other Kirk-Officers , Doctors , Schooles , the Poore , reparation of the Kirks , and other extraordinary charges for the Kirk and Common-wealth : The words I omit for brevity . When all these collops are cut out , the Ministers part is partly taxed , and partly left to the curtesie of the Kirk . It is thought good that every Minister shall have at least forty bolls meale , twenty six bolls malt , to find his house bread and drink , & more , so much as the discretion of the Church finds necessary , besides mony for buying of other provision to his house , and other necessaries : the modification whereof is referred to the judgement of the Kirk , to be made every yeare at the chusing of the Elders and Deacons of the Kirk . 1. Book of Discip. 5. Head , Of the provision for the Ministers , &c. Their Glebes if they exceed six Acres , they are content shall be deteined . If any Glebe exceed six Acres of ground , the rest to remaine in the hands of the possessors till order be taken therein . 1. Booke of Discip. the 6. Head . 3 In general this Government insults upon the inslaved people with all sorts of heavy burdens and vexations . When they have brought the Ministery into so poore a condition that few but the lowest of the people will willingly enter into it : then to supply that defect , they have Lawes to compell men to take that function upon them , and Parents to dedicate their children to it , by the censures of the Kirk and the Civill Power . Your Honours with consent of the Church are bound by your Authority to compell such men as have gifts and graces able to edifie the Church of God , that they bestow them where greatest necessity shall be knowne . 1. Booke of Discipline , 4. Head . Of admission . The rich and potent may not be permitted to suffer their children to spend their youth in vaine idlenesse , as heretofore they have done : but they must be exhorted , and by the censure of the Kirk compelled to dedicate their sons by good exercises to the profit of the Kirk and Common-wealth . 1. Book of Discip. 5. Head . SECT. Of the necessity of Schools . And if any be found disobedient , and not willing to communicate the gifts and speciall graces of God with their brethren , after sufficient admonition , Discipline must proceed against them : Provided that the Civil Magistrate concur with the judgement and election of the Kirk . 1. Book of Discip. 9. Head , SECT. For Prophecying . With them it is not enough that the younger sort be catechised before their first admission to the communion , but all persons must be held as children all their life long , and once a yeare at least be examined in the principles of Religion : which examination ( to use the phrase of their own Book ) is like to be sharp enough , to those that know not the wayes of molifying their Examiners . Of necessity we judge that every yeare at the least , publique examination be had by the Ministers and Elders of the knowledge of every person within the Kirk . 1. Book of Discip. 9. Head . Of policy . Those that thought twenty six holy-dayes in a yeare a burthen if this Government be brought in , must have one day in every week taken from them ( besides the Sunday ) and set apart for Sermons , and Prayers , from labour both by Masters and Servants , at least during the time of the publique Exercise . Every week once let the Congregation assemble to hear some place of the Scriptures orderly expounded . Psalm-Book . SECT. Of the interpretation of the Scriptures . In every notable town we require , that one day besides the Sunday be appointed to the Sermon , & Prayers : wch during the time of Sermon must be kept from all exercise of labour , as wel of the master as of the servant . 1. Booke of Dis. 9. Head . Of Policy . Those that complained of the Bishops Courts once in three weeks as an intolerable vexation ; if this Government be set up , must be yoked with a Consistory one day in every week : so that they shall have but foure dayes in seven free , to do their own businesse . It is ordained that every Thursday the Ministers and Elders in their Assembly or Consistory , diligently examine all such faults & suspitions as may be espied , not onely amongst others , but chiefly amongst themselves . Psalme-Booke . SECT. Of the weekly Assembly , &c. If a man be acquitted of Homicide by the Temporall Judge , the Presbytery holding him to be guilty , take upon them to impose satisfactions upon him at their discretion : which is both an affront to the temporal Judge , and a grievous vexation to the party , who perhaps is innocent , and maybe a pretence for them to put their hands in the Subjects purses , if they shal thinke fit , to require a pecuniary mulct for satisfaction . If the offender abide an Assise , and by the same be absolved , then may not the Church pronounce excommunication : bu● justly may exhort the man , by whose hand the blood was shed to e●ter into consideration with himselfe how precious is the life of man before God , and how severely God commandeth blood , howsoever it be shed except it be by the sword of the Migistrate , to be punished : and so may injoyn unto him such satisfactions to be made publike to the Church as may beare testification , of his obedience , and unfained repentance . Psalm-Book . In the order of Excommunication . That this presumption of their putting their hands into mens purses is not groundlesse , may appear by another of their Constitutions , wherein they take upon them to tax damages upon capitall offenders convict before the temporall Judge , and to moderate between the offender and the party offended , in that point . The sentence of excommunication once pronounced , the Church may not suddenly admit the murtherer or convict adulterer to repentance and society of the faithfull , albeit that pradon be purchased of the Magistrate : but first ought inquisition to be taken , if the murtherer have satisfied the party offended , that is , the kin and friends of the man slain : which if he hath not done , neither is understood willingly so to doe , the Church in no wise may heare him . But and if he be willing to satisfie , and the friends exceed measure and the possibilities of him that committed the crime , then ought the Church to put moderation to the unreasonable , in case the Civill Magistrate hath not done so before . Psalm Book . In the order of Excommunication . By their Lawes they make such things punishable , as wil leave no man in safety with whom they have a mind to quarrel . If a man conforme not his words , his gestures , his expences , his diet , his apparell to their liking : nay , it they doe but suspect him to be inordinate in these things , they convent him , and admonish him , and if he obey not their admonitions , they thunder out the sentence of Excommunication against him . Wanton and vaine words , uncomely gestures , negligence in hearing the preaching , or abstaining from the Lords Table when it is publiquely ministred , suspicion of avarice , or of pride , superfluity , or riotousnesse in chear or rayment : these we say and such others that of the world are not regarded , deserve admonition amongst the members of Christs body . — If he continue stubborne , then the third Sunday ought he to be charged publiquely to satisfie the Church for his offence and contempt , under the pain of Excommunication , Psalme-Booke . In the order of publike Repentance . This is an unheard of tyranny , when a man may neither order his estate , nor weare a garment , nor eat , nor spe●ke , nor looke , but at their liking : yet this is not the worst , for these Lords paramount , take upon them to be Judges not only of externall things , but even in mens inward thoughts and affections too , if they be by any means discovered to them . The Magistrate handleth externall things onely , and actions done before men : but the Spirituall Ruler judgeth both inward affections , and externall actions in respect of conscience , by the Word of God . 2. Book of Dis. Chap. 1. The Conclusion . Out of that which hath been said , I conclude , 1 That this Form of Government would prove pernicious both to our King , Parliament , Ministery , and People : and that the relations that have been published of the Presbyterians affronts done to Regall power in Scotland , their contests with Parliaments , the confusions by them caused , and their injustice and tyrannie over the people : are very well consistent with their Principles . 2 That those who are so earnest to set up here that Government and Discipline , are therefore zealous for it because they know it not . For otherwise it is hardly possible that any that will know a thing so unlovely , should be so far in love with it . Especially if we consider , that this which yet appears is but the Lions paw : his whole body is not yet seen , nor easie to be seen , but lies lurking ( a great part of it ) in the Registers of their Assemblies and Sessions never yet published to the world , so that all the judgment we can make of it is , that by the badnesse of that little that we see , we may suspect more of the rest which we see not . For that there is yet much more unseen , let the Preface of the Books of Discipline bear witnesse . Under the name of Discipline is to be understood , not onely the particulars expressed in these two Books , but also the Acts , Constitutions , and Practices agreed upon and recorded in the Registers of the Generall and Provinciall Assemblies , Presbyteries and Kirk-Sessions . 3 That the forwardnesse of the Scots to get it here established proceeds not ( in probability ) from any love they bear to the thing it self for its own sake : we may rather presume that themselves ( except them whose turns are served by it ) are weary of it . Wherefore we have rather cause to suspect that there is something of Vlysses in it : and that they would bring i● in upon us like the Trojan-Horse with the belly full of armed men , to take our Troy-novant : that because they know it cannot here be setled without a War , nor that made without their assistance , they may use the help of our own hands to put their yoke upon our necks , and give Law to our Nation , which they of late so much disdained to receive from us . 10 That the Parliament hath done very prudently in declining so constantly the erection of this Government . I wish that their Decree of Election had been as provident as this of reprobation . For I consider , that in that mixt form of Government which instead of it they have chosen for a time , they have not onely displeased the Presbyterians in that which they have denyed ; but also the Brethren of the Congregationall Assemblies in divers things which they have granted : as namely , in excluding from their voice in the Election of Elders , those that are not satisfied of the lawfulnesse of taking the Covenant and Servants , as if difference of opinion could deprive men of those priviledges whereto they have as good right as others that have no scruples , or as if in Spirituall things there were any difference between bond and free : In forbidding any to be chosen an Elder but where kis dwelling and most residence is , whereas perhaps he cannot consent to be of that Congregation : In making those Judges and Tryers of Elections which are not Members of that Congregation where the election is made : In appointing a Subordination and Subjection of Congregationall Elderships to the Government of Classicall , Provinciall , and Nationall Assemblies , and making them Judges of Appeals from the other : In forbidding one Congregation to admit him that is suspended from another without their Certificate : In authorizing the Civill Power to judge Spirituall Causes , and in leaving the repentance and restoring of suspended Persons wholly to the discretion of the Presbyterian Eldership . So , that this mixt Forme set up by the Parliament , may prove like the Interim of Charls the fifth , which being a middle way of Religion between the Protestants and Papists made to reconcile them , and compose differences till a means of more perfect union might be found out , displeased both sides , and by alienating them both from him , stopped the growing greatnes of that mighty Emperour . And the like effect may this English Interim produce , discontenting both the sides , and provoking them to faile the Parliament when they have most need of them . Wherefore it would be considered , whether to avoid the difficulties , otherwise insuperable , it were not better to be content with that Government , which was before ; which would certainly conciliate one side , and ( if their professions may be believed ) least displease the other two . For , as for the alienation of the Bishops Lands from the Church ; the hope whereof may perhaps make some men resolute to persist in the endeavour to root out that Order : let them but consider how the first Book of the Scots Discipline , 6. Head , requires them to bee retained in the use of the Kirk ; how the second Book 9. Chapter determines , that the alienation thereof to prophane uses , is detestable Sacriledge before God , how their Psalme-Booke appoints it in one of their Formes of publique Prayer to be confessed as a grievous sin , how the Kirk of Scotland in their Declaration made since these times , renew their claime against the possessors : Lastly , what power the Presbyterian-Preachers will have over the consciences & affections of the multitude if that Government go up , and by the multitude against all that are not favoured by them : and they will easily conclude , that they cannot possesse them long in quiet . FINIS . 
A51155	----	An enquiry into the new opinions, chiefly propagated by the Presbyterians of Scotland together with some animadversions on a late book, entitled, A defence of The vindication of the kirk : in a letter to a friend at Edinburgh / by A.M., D.D. Monro, Alexander, d. 1715? 1696 Approx. 88 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A51155 Wing M2439 ESTC R7 13648237 ocm 13648237 100948 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51155) Transcribed from: (Early English Books Online ; image set 100948) Images scanned from microfilm: (Early English books, 1641-1700 ; 795:35) An enquiry into the new opinions, chiefly propagated by the Presbyterians of Scotland together with some animadversions on a late book, entitled, A defence of The vindication of the kirk : in a letter to a friend at Edinburgh / by A.M., D.D. Monro, Alexander, d. 1715? [12], 339, [1] p. Printed for Walter Kettilby, London : 1696. Attributed to Alexander Monro. Cf. BM. Errata: p. [11] Advertisement on p. [1] at end. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Rule, Gilbert, 1629?-1701. -- Defence of The vindication of the Church of Scotland. Presbyterian Church -- Controversial literature. Church of Scotland -- History. Presbyterians -- Scotland -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-07 Aptara Keyed and coded from ProQuest page images 2005-08 John Cords Sampled and proofread 2005-08 John Cords Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion AN ENQUIRY INTO THE New Opinions ( Chiefly ) Propagated by the Presbyterians of Scotland ; Together also with some Animadversions on a Late Book , Entituled , A Defence of the Vindications of the Kirk : In a LETTER to a Friend at EDINBURGH . By A. M. D. D. Jeremiah 6.16 . — Ask for the Old Paths , where is the good way , and walk therein , and ye shall find rest for your Souls : but they said , we will not walk therein . LONDON : Printed for Walter Kettilby , at the Bishop's-Head in St. Paul ' s Church-yard , 1696. THE CONTENTS OF THIS TREATISE . THE Introduction , inviting all the true Sons of the Church ( especially the Afflicted Clergy ) to the most serious Exercise of true Repentance and Humiliation , P. 1 , 2 , 3 , 4 , 5 , &c. The Doctrines and Principles that we contend for against the later Sectaries are Primitive , Catholic , and Orthodox . p 9 , 10 , 11. CHAP. I. The Insufficiency of those Pleas and Arguments managed by the Presbyterians , against the Catholic Church , in Defence of their New Doctrine of Parity , p. 12 , 13 , 14. Their Arguments reduc'd to three general Heads , p. 15. 1. Their Pleas from the Pretended immediate Institution of our Saviour , considered , p. 16 , 17 , 18 , 19 , 20 , 21. 2. Their Arguments from the Confusion of Names , observable in the New Testament , proved to be Vain and Sophistical , p. 22 , 23 , 24 , 25 , &c. 3. Their Arguments from the Testimony of Ecclesiastical Writters examined , p. 39 , 40. The Testimony of St. Clement the Apostolical Bishop of Rome , Vindicated from the Wilful Mistakes of Presbyterians , p. 41 , 42 , 43 , 44 , &c. The Testimony of St. Polycarp Bishop of Smyrna and Disciple of St. John the Apostle , enquired into particularly , p. 49 , 50 , 51. The Testimony from Hermas impartially viewed , and the Disingenuity of Monsiour Blondel reproved , p. 52 , 53 , 54 , &c. Pope Pius his Epistle to Justus Viennensis Censured as Spurious ; and if it was Genuine , cannot serve the Presbyterian Design , p. 56. The Instance of Marcion the Heretic as unfit to support the New Doctrine , as the former Testimony from the Spurious Epistle of Pope Pius , p. 57. The Testimony from Justin Martyr impertinently alledged by our Adversaries , p. 58 , 59. The Testimony of the Gallican Martyrs , p. 62 , 63. The Testimony of St. Cyprian , p. 64. The Testimony from the Authority of St. Jerome , p. 65. The Error of St. Jerome discovered to be very different from the New Doctrine of the Presbyterians , p. 66. St. Jerome never acknowledged any Interval , after the Death of the Apostles in which Ecclesiastical Affairs were managed , Communi Presbyterorum Consilio . Ibid & Seqq. St. Jerome taught , that Episcopacy was the Apostolical remedy of Schism , from p. 65. to p. 80. The Testimony from the Authority of Saint Austin , examined . Saint Austin reasoned from the Succession of single Persons governing the Church of Rome from the days of the Apostles , and by this Argument overthrew the Doctrine and Schism of the Donatists , p. 81. to p. 94. CHAP. II. Of the Succession of Bishops from the Apostles , p. 94. Some Presbyterian Concessions preliminary to the true State of the Controversie , p. 95 , 96. The Apostolical Office considered , with regard to its Permanent and Essential Nature ▪ 2ly . As it was adorned with Extraordinary and miraculous Advantages . The First was to continue for ever in the Church , the Second was Transient and Occasional , with regard to the first Plantations of Christianity . The Apostolical and Episcopal Office the same in its Original Nature , Essence , and Design , p 98 , 99 , 100 , 101 , &c. The true State of the Controversie , whether the Apostles left the Government of Particular Churches to single Successors , or to a College of Presbyters acting in Parity and Equality , p. 105 , 106 , The first is affirmed by all Records , whether we consider the inspired Writings of the Apostles , or the Ecclesiastical Histories of after Ages , p. 107 , &c. The true Notion of an Evangelist altogether different from the Permanent Office of Timothy or Titus , p. 111. Saint James the Just , Established Bishop of Jerusalem by the Apostles , and he in that City was the Centre of Unity , and Episcopal Succession in that See , p. 112 , 113. The Episcopal Power lodged in his person , ib. The Angels of the Asiatic Churches , Bishops in the strictest Sense , p. 114 , &c. The whole Question reduced to three Enquiries , p. 118 , &c. The Force of the Primitive Argument against Hereticks , from the Succession of single Persons , p. 123 , 124 , 125. The Ancients could not be deceived in an affair of this Nature , p. 128 , 129. The Impossibility of changing the Ecclesiastical Government from Parity to Prelacy , in the Primitive Ages , all things duly considered , p. 136 , 137. This proved at length from the Concessions of the Learned Presbyterians , Salmasius , blondel , and Bochartus , Ibid. The Peevishness of our Adversaries in this Controversie , p. 150. The Epistles of St. Ignatius overthrow the Pretences of Parity , even upon Salmasius his own Hypothesis , P. 152 , 153 , &c. The whole Controversie reduced to Nine plain Queries , p. 157 , 158 , 159 , 160. The Power of Bishops over the Subordinate Clergy and Lay-men , in the Primitive Ages , p. 161. The Presbyterian exception against large Diocesses discussed , p. 162 , 163 , 164. Saint James the Just , a Diocesan Bishop in the Strictest Sense , p. 164 , 165. CHAP. III. Of several other New Opinions propagated by the Presbyterians of Scotland , p. 168. Their Doctrine concerning the Holy-Days of our Saviour's Nativity , Resurrection , and Ascension , Ibid. Anniversary Solemnities not founded upon any Divine or Express Institution observed in the Jewish and Christian Church , p. 172 , &c. Presbyterian Exceptions removed , p. 175 , 176 , 177. This further Prosecuted from several other Considerations , p. 179 , 180 , &c. The Festivity of Christmas more particularly considered , p. 185. The Vindicator's Mistakes exposed , by the Anniversary Commemoration of the Martyrs , celebrated by the first Christians , p. 188 , &c. The New Explications of the Vindicator insisted on , p. 196 , &c. Some other ridiculous Fancies examined , viz , That Christmas was observed in honour of Julius Caesar , p. 205. The Testimony cited from Buchanan cannot serve the Presbyterian Design , p. 207 , 208. CHAP. IV. Of the Presbyterian Notion of Schism , and their fabulous Stories concerning a Presbyterian Church in Scotland , in the first Ages of Christianity , p. 211. Several Considerations proposed to prove our Scotish Presbyterians Schismaticks from the Catholic Church , in the strictest Sense of that Word , p. 213 , 214 , &c. A Particular Enquiry into that Fabulous Story propagated by our Adversaries , viz. That there was a Presbyterian Church in Scotland in the First Ages of Christianity , p. 228 , 229. The Authors cited by the Vindicator of the Kirk , to support this Dream , particularly considered , p. 230. The Authority of Prosper mistaken , and the Testimony cited by our Adversaries , from his Chronicon Consulare , more narrowly enquired into , p. 245 , &c. CHAP. V. The Presbyterian Doctrine concerning Rites and Ceremonies examined . p. 250 , 251. Their Notions contradict the Practice of all civiliz'd Nations , Ibid. The frequent Allusions to uncommanded significant Ceremonies practised in the Worship of God , that we meet with in the Holy Scriptures , prove such Ceremonies Lawful beyond all Contradiction , p. 254 , &c. Several Exceptions , offered by the Vindicator , removed , p. 256 , 257. The Orthodox Principle Prov'd from an Allusion to the Ceremony of Immersion , practis'd in the Apostolical Church of Rome , proved from Rom. 6.4 . pag. 265. Of Presbyterian Ordinations , and how little can be said in their Defence , p. 276 , &c. The Doctrine of Non-Resistance , truly Understood , is safe and Christian in it self , and in all its tendencies , p. 284 , 285. The Enthusiastic Singularities of the later Presbyterians , in rejecting all Publick Forms , in the Solemn Worship of God , reproved , p. 289 , 290 , 291 , &c. Calvin's three Arguments for Publick Liturgies are Solid and Unanswerable , p. 293 , 294 , 295. The Vindicator's usual Reproach , Viz , That the Clergy of our Church are Superstitious , examined , p. 295 , &c. The Nature of Superstition explain'd , and a Parallel insisted on , between the Superstitious Usages of the Ancient Hereticks , and the Modern Practices of the later Sectaries , p. 296 , 297 , 298 , &c. The Vindicator's Attempt to Justifie his Unaccountable Paradox forc'd upon the words of St. Jerome , from some Expositions offered by the Learned Grotius , Chastised and Exposed , and the Vanity of that Comparison demonstrated , p. 305 , 306 , 307. The Conclusion Exhorting all the true Sons of the Church to Pray for the Peace and Unity of its Members . It is expected the Reader will Pardon some Points and Comma's that are misplac'd . The Errors that disturb the Sense most , are these following . PAge 16. l. 20. r. New. p. 20. marg . r. locum . p. 55. l. 20. r. Praecipue . p. 60. marg . for Hadriani , r. Saturnini . p. 74. l. 21. r. genuine , p. 81. l. 26. r. needs . p. 84. l. 17. r. Hieronymo . p. 92. l. 15. r. Smectimnuus . p. 116. l. 3. after Angel , add , as it is render'd by the Septuagint . p. 138. l. 21. r. Centesimum . p. 159. l. 2. r. a. p. 162. l. 5. r. Saeculi , p. 182. l. 19. r. acuteness . p. 189. l. 7. r. accurate . p. 199. l 3. r. foppish . p. 253. l. 28. r. Treatises . p. 255. l. 25. after unguarded , add , and not Supported . p. 291. l. 13. after that , add , it . p. 319. l. 2. r. Shadow . AN ENQUIRY INTO THE New Opinions , &c. Sir , I Thought that our Enemies had made an end of their Libels , but I see that it is not so easie for them to forbear the practices that we complain of . The malignity of Faction is endless , and there is nothing so apt to be oppressed and reviled as Truth and Innocence . We must ( in these days of Atheism and Confusion ) arm our selves against Calumnies and Contradictions : and if we are not guarded by Resolution and Fortitude , we must desert ( not only the Peculiar Ministries of the Priesthood , but ) the Profession of Christianity it self . We are surrounded on all hands by the most ungenerous and spiteful Adversaries , the open and scandalous Sensualities of some , and the spiritual Raveries of others , lay siege to the Foundations of our Faith , and it is with great difficulty that the publick Worship of God is not quite extinguished , as it is indeed despised and ridicul'd : So grievous is our present Calamity , that the contending Parties amongst us do impute our Disasters to different Causes , and therefore we are the further remov'd from out true Cure. If we were so impartial as to acknowledge our Iniquities with Sorrow and Remorse , we would quickly find the Exercise of Contrition and Repentance more proper to remove the marks of God's Anger , than the other Methods that are most pleasing to Flesh and Blood. There is nothing more Essential to Natural Religion than the belief of God's wise and watchful Providence . It interposes in the meanest . Accidents of humane Life , and much more in the remarkable Ruins and Calamities of publick Societies and Churches : And if we do not hear the Voice of the Rod , and of him that hath appointed it , he hath still more terrible Plaues in reserve for us than the spoiling of our Goods , or the affronting of our Persons . Let us therefore draw near unto him by our fervent Prayers , and ingenuous Humiliations : for the most Innocent amongst us may find in the view of his Life several Actions and Omissions very displeasing to our Heavenly Father , as well as unsuitable to our Baptismal Vows and Engagements ; therefore the Hand of God is stretched out against us , and he is provoked to let loose amongst us a Spirit of Error and Confusion : and though we may be very Innocent as to the Accusations of those who have wickedly combin'd to defame us , yet who of us can understand his Errors ? If all things without us are in such disorder ; then is it high time for us to look within our selves , and to fix our Thoughts on their true Objects : If we are expos'd to the sadest Toslings and Uncertainties , we must endeavour to establish the Tranquillity of our mind ? If we know not where to lay our head , if we have no property upon Earth , the natural Conclusion is , to seek those things that are above . If here we are persecuted and oppressed , we must carry our thoughts and desires to that invisible Sanctuary that yields true Ease and Repose under all pressures and afflictions . It is worth our while to enquire why we , who have been dedicated to the services of the Altar , are more particularly struck at than others . It is not so much our business to complain of our Persecutors , as to look unto him that smites us : and if he ( by the discipline of so many crosses ) oblige us to consider more narrowly the frame of our Souls , we may with greater ease part with our , former Conveniencies . Let every one of us retire into himself , and open up the several foldings of his own Conscience , and endeavour hereafter to regulate our Actions by true and Christian Principles knowing that all things are naked and open to the Eyes of him with whom we have to do , and to whom we are shortly to give an account of our time and talents , and of all things that we have done in the body whether they be good or evil . If we must suffer , let us imitate the Captain of our Salvation : this is Edifying to the Church , and it establishes the Composure of our own mind . Let us canvass and examine the Doctrines and Practices for which we suffer , and enquire whether they be not the Principles of the Catholic and Primitive Church in her first and purest ages . We must not think that we are discharg'd from the peculiar Offices of our Ministry , because we are forc'd from our Residence , and exposed to all sorts of Indignities . We must firmly believe that all things work together for good to them that love God : and that our Patience and Meekness may be of greater use to the Church than if we had been allow'd to continue in our former Stations . We see how much holy things are contemn'd in our days , how triumphantly Atheism and Impiety lift up their Banners every where . Let us endeavour as much as is possible to preserve some Remains of Religion amongst the People . Let us assert the ancient Order and Piety that made the Christian Church so beautiful in former Ages . The Apostle informs us , that the time would come when men could not endure sound Doctrine , but after their own lust shall they heap to themselves Teachers having itching Ears , and they shall turn away their Ears from the truth , and shall be turned unto fables . The great Founder of our Religion sent his Apostles by found Doctrine to enlighten the World , and they convey'd this Spiritual Authority unto others who should transmit it by an orderly Succession ; and as their Mission was Heavenly in its Original , so their Doctrine was pure and holy in all its Tendencies . They considered themselves as the Ambas ▪ adors of Jesus Christ , and Delivered their Commission without any Mixture or Hypocrisy . They treated the People with all Humility and Tenderness , but in the mean time took great care to mortifie their Lusts and their Passions ; but when they grew wanton and headstrong , and thought themselves too wise to be led by their Spiritual Guides and Rulers , then they would have teachers of their own , Men chosen by themselves , such as were taught to calculate their Doctrines to popular Fancies and Humours , such as would prostitute the Gospel , to promote Error and Delusion , and make the Kingdom of Light subservient to that of Darkness , and instead of serving our blessed Saviour , they became Slaves to the People , by whom they were originally employed : and because they were so unhappily successful as to gratifie their Lusts , they were therefore voted the most edifying teachers . The Primitive Ministers of Religion had their immediate Commission from Heaven , accordingly they endeavoured by all means to restore the Image of God in the Souls of Men , to raise their Thoughts and Designs to that Happiness and Treasure which the World cannot give , which God truth promised and made sure by the Resurrection of Jesus Christ from the dead . The other had their authority from Men , and therefore they must needs please the People who sent them . They must reconcile the Rules and Morals of the Gospel to the Wicked Practices and designs of the World : they must change the strictest Maxims of the Evangel into looser Theorems , and the severe Discipline of the Ancient Church unto all Licence and Luxury , the true faith that works by love unto airy Notions and Mistakes . Thus the People were pleas'd , and the Gospel was defeated , the Church is ruin'd , and God dishonour'd . Every Man in his own station is obliged to contend for the Faith once delivered to the Saints . When the Foundations of Ecclesiastical Unity are shaken loose , and the Antient Constitutions trampled upon with great Insolence and Impiety , then the hedge of t●●e Religion is not only Invaded but Demolished , and without those Sacred Vehicles it must Evaporate into Giddiness and Enthusiasm ; the Extravagance of these last days is boundless as it Sceptical , and Christianity it self is more dangerously wounded by the Delusions of some that are Baptiz'd , than by the open Blasphemies of Infidels : The last may be assaulted by Reason , ( at least in their more Lucid Intervals ) but the first are altogether inaccessible : we must not presume to instruct them who pretend to extraordinary Illuminations , their Errors are made strong by their vanity , they plead a Divine Right to every New Opipinion , and if we approach them in the ancient Paths of Modesty and Humility , they look down upon us with Scorn and Indignation ; Nay , they are inflexible to the plainest and most convincing arguments . I have frequently , with Grief and Sorrow , considered the Decays of Religion , and the Difficulties of our Employment . We must pull down strong Holds and lofty Imaginations , and grapple with the rudest Oppositions ; the Avenues of Mens Souls are blockaded by passion and prejudices and they are fortified in their Error , not only by the Corruption of their Nature , but by the artifice of Seducers , their itching Ears are pleased , their Lusts are gratified , their Passions are made more unruly , their Envy , Hatred , and Malice are indulg'd ; and they are allow'd to distinguish themselves from all others by special Titles of Division and Singularity , by which alone they think to make their Calling and Election sure . Yet notwithstanding that we are thus resisted by the Multitude of their Follies and Delusions , we must not give over by Faintness and Despondency . We must plead with them , who have left the Unity of the Church , by the words of Truth and Soberness , and exhort others to continue in that Doctrine that was reveal'd by our Saviour , taught by his Apostles , and received by all Churches in the first and best Ages , that the present Generation may not rise in Judgment against us for our Silence , nor Posterity censure our Cowardice . We must not be ashamed of the truth , even when it is contradicted with all possible Violence and Fury . I address this short Treatise to you , with a design rather to assert the Truth , than to reply to what hath been lately published by the Vindicator of the Kirk of Scotland , against a certain Book , Entituled , Apology for the Clergy , &c. though I think it necessary to make some of his Mistakes a little more apparent . There are certain Practices and Rituals received by the Christian Church , in all Ages , which are not determin'd expresly in the Holy Scriptures in so many Letters and Syllables , yet by the plainest and most undeniable Consequences , are agreeable to its general Rules , and the Uniform belief of all Christians ; and they that deny those Usages , or the Lawfulness of those Rituals , venture upon untrodden Paths , and do foolishly condemn the Wisdom of all former Ages . The special Providence of God hath so watch'd over the Church , that , since the first Plantations of Christianity , we have preserved to us some Records and Monuments of its Doctrine and Practices . The Books of such as have been learn'd in every age do plainly demonstrate that the first Christians were agreed amongst themselves in the great Articles of Religion , and in the general Rules of Ecclesiastical Discipline and Order , and by this Uniformity of Doctrine and Rituals they strengthened themselves against Infidels and Hereticks . There is nothing more opposite to the spirit of true Religion than Stubborness and Petulance , and when we despise those Constitutions that have been universally received amongst Christians , we overthrow the Foundations of Peace and Charity , and consequently we exclude our selves from the visible fellowship of Christ's Houshold and Family . When we consider the Schisms and Tumults of particular Churches , the confusions of so many Revolutions , the shakings of so many Nations , the boldness and activity of Hereticks , we have reason to adore the Goodness of God , that so many Monuments of Ecclesiastical Antiquity are preserv'd ; and whatever is uniformly determin'd by the Wisest and the best of Christians ( their learn'dst Bishops and Presbyters ) must be received as the Infallible truth of God , else we have no certain Standard to distinguish the Catholic Church in former Ages from the combinations of Hereticks : these are new in their several Errors and Delusions , and upon that very account of their Novelty were expos'd and refuted by the Ancients : they neither agreed amongst themselves , nor with the Orthodox . But the Uniform Voice of Christendom in the first and purest Ages , is the best Key to the Doctrine and Practice of the Apostles and their Successors . If it appear then that the Opinions which we oppose , and are propagated by the Presbyterian Societies are such as were never entertain'd in the Christian Church for fourteen hundred Years after our Saviour's Incarnation , then I leave it to every sober Christian to consider , whether he may safely continue in the communion of that Party that despises the whole Catholic Church both Ancient and Modern . CHAP. I. The Novelty and Insufficiency of those Pleas and Arguments managed by the Presbyterians in defence of their New Doctrine of Parity . THE first Opinion that I charge with Error and Novelty amongst our Country-men , is this , That they affirm , upon all Occasions , that our Saviour hath appointed his Church , under the New Testament ( whether Provincial , National , or Oecomenic ) to be govern'd by the several classes of Presbyters acting in perfect Parity , and owning no Subordination to any higher Officer in the Ecclesiastical Senate above a Presbyter in the modern and current Notion of the word , Such a Doctrine must be of dangerous consequence , because it is altogether new , and never propagated in any part of the Christian Church until these last days of Separation and Singularity . In this Opinion they differ , not only from the Uniform testimony of Antiquity , but also from the first Presbyterians amongst ourselves , who declare in their Confession of Faith , that all Church-Polity is variable : so far they were at that time from asserting that indispensible , divine , and unalterable right of Parity . All that the first Presbyterians pleaded was , that their new form was allowable , and not repugnant to the Oeconomy of the New Testament and Primitive Institution ; and that it came very near to the Original Model of Churches , but they never thought to advance such a bold and rash Assertion as to affirm , That the Christain Church , by the Original Authority of our Saviour and his Apostles , ought to be govern'd in all Ages by a Parity of Presbyters ; or that there was no other Officer in the Church could pretend to any share of Ecclesiastical Government above a Presbyter . When a Society of Men set up for Divine , Absolute , and Infallible Right , they ought to bring plain Proofs for what they say , else they must needs be look'd upon as Impostors , or at least self-conceited and designing Men. To propagate a Doctrine under the notion of a probable Opinion ( though it should happen to be an Error ) is consistent with Modesty , and the practice of Learned Men in all Ages ; But to affirm a new Notion to be established by Divine Right , and to require Obedience to that Scheme , as a thing that is due to Supreme and Infallible Authority , is much worse than Speculative Enthusiasm . If a man only entertains himself with his Visions and Fancies , he alone suffers by it : but if I meet with a company of head-strong Fellows , who must needs persuade me that they see so many Armies in the Air fighting , and with the exactest Discipline of War ; nay , their Banners , the shape and colour of their Horses , their several Squadrons , and the whole order of their Encampment , and will certainly knock me in the head unless I take my Oath upon it that I see all this , who never saw any such thing in my Life . I think I have reason to complain that my Circumstances , are very unlucky , I had certainly rather fall into the hands of High-way-men , than amongst those Spiritual Robbers , who divest me of my Senses , and the exercise of my Reason . If you inform our Country men that their New Doctrine is thus represented , they will tell you that none but wicked men oppose their Government ; that it is Establish'd upon the express Institution of our Saviour , that it hath been asserted and prov'd by several Learned Men of their Party beyond contradiction . But if you ask by what particular argument you may be convinc'd of the Truth of their New Doctrine , then they begin to lead you into a Labyrinth of dark and intricate Consequences , obscure and perplext Probabilities ; several Texts of Scripture they will alledge , but sadly wrested and distorted from their genuine Meaning and Design , and the uniform Suffrages of all the Ancients : And if you are not satisfied with such proofs as they advance , you must be contented to submit to their Censure , and the New Discipline must be Obey'd where-ever their Power is equal to their Pretences . I can give you but a short History of their Arguments by which they endeavour to Establish their Divine Right of Parity . When you read their Books I think all their pleas of whatever kind or force may be reduc'd to these three heads . First , either they pretend that this Parity of Presbyters is expresly commanded by our Saviour ; or , secondly , They endeavour to support it by consequences from several Texts of Scripture ; or thirdly , from the Testimonies of the ancient Writers of the Church . First I say , they pretend that this Parity of Presbyters ( exclusive of the Superiority or Jurisdiction of a Bishop ) is expresly commanded by our Saviour . This indeed promises veryfair ; For if our Saviour hath plainly and positively Commanded that Ecclesiastical Affairs shall be managed in all Churches and Ages communi Presbytero'um consilio , and by such a College of Presbyters as excludes the Authority and Jurisdiction of a Bishop , then , without all Controversie , all Christians are oblig'd to submit to it . The Consequence is plain and undeniable ; and because our Country-men do insist upon this more frequently than any of the foreign Presbyterians , we ought to hear them calmly and deliberately ; and when they plead the Authority of our Blessed Saviour we must view those Texts with reverence and attention , and see if any thing can be inferred from them that may probably support the now Scheme of Presbytery . The Parallel Texts of Scripture are , Matth. 20. 25. But Jesus called them unto him and said , ye know that the Princes of the Gentiles exercise dominion over them , and they that are great exercise authority upon them . v. 26. But it shall not be so great among you , but whosoever will be great among you , let him be your Minister . V. 27. And whosoever will be chief among you , let him be your servant . v. 28 . Even as the Son of Man came not to be ministred unto but to minister , and to give his life a ransom for many . See also Mark 10. v. 42 , 43 , 44 , 45. and Luke 22. 25. From these parallel Places they plead , that the Officers of Chirist's House were by his own express . Command establish'd in a perfect Equality , even in such a Parity as excludes the Power and Jurisdiction of any higher Order than that of a Presbyter in the modern Notion . Let us now examine , whether there be any Foundation for their Inference in the Texts last mentioned . In the first place , we find that our Blessed Saviour supposes Degrees of Subordination amongst his own Disciples , as well as all other Societies , and therefore he directs the Ecclesiasticks , who would climb to the Highest Places in the Church , to take other Methods than those that are most usual amongst the Grandees of the World : He that deserved Preferment in the Church was to be the Servant of all , so that this Text refers to the Method of Promotion , and not to the Extirpation of their Jurisdiction . They were not to aspire to Honour and Dignity by Force and Violence , or the other Arts that are so fashionable in Secular Courts , but rather by all the Acts of Modesty , Humility , and Self-denial . Next , let me ask , whether the Apostles understood this Precept of our Saviour in the sense of our Adversaries or not . If they did , ( as it is alledg'd ) how came they to exercise Jurisdiction over all Subordinate Ecclesiasticks , during their Life time , in all the Churches they Planted ? Did they go cross to the Institution of our Saviour , who perfectly understood his meaning , and to whom the Precept was Originally delivered . But that which Baffles and Exposes this Argument to all Intents and Purposes , is this , that he did that himself among them , which now he commanded them to do to one another , and therefore the doing of this towards one another in Obedience to the Command now under consideration , could not infer a Parity , unless they Blasphemously infer that Christ and his Apostles were equal : for when you read the Text with attention , you see that our Saviour recommends what he Enjoyns from his own Constant and Visible Practice amongst them , viz. that he himself , who was their Lord and Master , was their Servant , and therefore it became the Greatest among them , in imitation of him , to be Modest , Calm , and Humble towards all their Subordinate Brethren , and this qualify'd them more than any other thing for Ecclesiastical Promotions . It is very sad that any should be so much Infatuated with their new Schems of Parity , as to alledge such Texts , which ( if understood in their Sense ) Degrades our Blessed Saviour to the Degree of one of his Disciples ; for what he Commanded the Apostles , he Practised among them himself . And this is the strongest Motive to engage their Obedience ; therefore I may reasonably infer , that whatever it was that our Saviour commanded in those places of Scripture , it must of necessity be toto coelo different from all Parity and Equality . He Commanded them , that they should not exercise their Jurisdiction as the Lords of the Gentiles did , by a Spirit of Pride and Domination , but rather by the more Christian and engaging Behaviour of Charity and Humility . He that was to be the Greatest among them , was to be their Servant , in Imitation of that Heavenly Patern that was set them by our Blessed Lord and Saviour . S. Paul thought himself oblig'd to answer his Episcopal Character after this manner , when the Care of all the Churches lay upon him , when he employ'd his Apostolical Power to promote the Edification of all Men : and all the Fathers of the Church , who were advanc'd above their Brethren to Ecclesiastical Power and Jurisdiction , had this Evangelical Notion of their Dignity , that they were the Servants of all others . From what hath been said one may easily see , that there is no Ground , no not a Shadow of any Argument for the New Doctrine in these Texts of Scripture . It is true , that Salmasius glances at this way of Reasoning in his Walo Messalinus , but he lays no great stress upon it . That which is most to our purpose is , that Beza himself , in his larger Notes upon the New Testament , asserts , that all kind of Jurisdiction is not forbidden in these Texts , but that only which is joyn'd with imperious Bitterness and Domination . Let it be further considered , that the Hierarchy and Subordination of Priests was Established by Divine Authority in the lewish Church : and if our Saviour had pull'd down that ancient Polity , and commanded an Equality amongst the Presbyters of the New Testament , he would not have stated the Opposition between his own Disciples and the Lords of the Gentiles , but rather between the Priests of the Mosaie Oeconomy and the Disciples of the New Testament . When he reprov'd the corrupt glosses that were introduc'd into the Church by the Scribes and Pharisees , and taught them Purer and more Heavenly Strains of Morality , he states the Opposition between the current Doctrine receiv'd amongst the Jews , and that which he himself Taught and Recommended ; and there is no doubt to be made , if he had forbidden the several Degrees and Subordinations of Priests , and Established a perfect Equality , he would have stated a plain Opposition between the Model of the Temple , and the other Plat-form that was to succeed in the Christian Church . As for the other Text that is ordinarily cited to serve the same design , 1 Pet. 5.2 , 3. It is but the Apostle's Commentary on our Saviour's Words and Commandment , and it forbids the Spirit of Pride and Insolence , as a thing very unsuitable to all Power and Authority in the Church . Thus such Texts have been understood from the beginning , and it is one strong Prejudice against the new Exposition , that it was never heard of until these latter days . Secondly , If the Presbyterians cannot Establish their Divine Right upon express Texts of Scripture , they will support it ( as they think ) by the Clearest and most immediate Consequence , and this is Equivalent to the most Positive Command and Institution . The Argument from the Identity of Bishop and Presbyter fill all their Books from top to bottom : And if this be in it self Lame and Sophistical , they must despair to Establish the pretended Equality of Presbyters in the Ecclesiastical Government . The Argument most insisted on in favour of their Parity , ( exclusive of Episcopal Jurisdiction ) is built upon the Homonomy of Bishop and Presbyter in the Language of the New Testament , or because the Clergy are Dichotomiz'd only into Bishops and Deacons in some Texts of Scripture , and in some Ancient Writers of the Primitive Church . Hence they exclude the Authority of a Bishop above a Presbyter , though the Offices themselves be as much distinguished as is possible in several Texts of the New Testament . And if this Argument alone appear Childish and Sophistical , they have not another Sanctuary to flee to ; so my present Business is to Examine the force of it . There is not one of their number with whom you Engage in this Controversie , but immediately he will tell you , that there is no distinction between Bishop and Presbyter in the Scriptures , and therefore they conclude that their Argument a Confusione Nominum against the Superiority of a Bishop is very Solid and Demonstrative . To this purpose they cite Act. 20. 17. 28. Philip. 1.1 . 1 Tim. 3. and several other places . Whether a Bishop be of a Higher Order than a Presbyter does not now fall under our Enquiry , nor is it in it self very material . Sometimes they might be consider'd of the same Order with regard to the Priesthood common to either , by which both Bishops and Presbyters were distinguish'd from the body of the People , and other Subordinate Officers of the Church , though at other times , when Authority and Jurisdiction is nam'd , the Bishop , ( with regard to his Dignity and Power ) is always reckon'd above a Presbyter . Here we are carefully to Observe , that when the Inspir'd Writers Dichotomiz'd the Clergy into two Orders , they but follow'd the Dialect and Example of the Jews , who thus divided their Ministers also into Priests and Levites , though the Highest Order was again Subdivided both by the Jews and the Christians , when the Priests were consider'd with regard to that Subordination establish'd among themselves , and without any regard to the Body of the People . This is very agreeable to the Language of the Ancient Jews , as well as to the Idiom of the Hellenistical Tribes of the Apostolical Age : The first confounded the name of the High Priest with that of a Priest , without any other distinguishing Charcteristic or Discrimination . For Proof of this see Levit. 1. 7 , 8. And the Sons of Aaron the Priest shall put fire upon the Altar , and lay the wood in order upon the fire . v. 8. And the Priests Aaron's Sons shall lay the parts , the head and the fat in order upon the wood that is on the fire which is upon the Altar . Here we plainly find that in the first Establishment of the Mosaic Oeconomy ( in which the Patriarchal Subordination of Priests was still retain'd ) the High Priest is nam'd by the same appellative ( without any distinction of Order or Jurisdiction ) that the other Priests were nam'd by : and the Title of a Priest was promiseuously apply'd , without any distinction or marks of Eminence to the High Priest as well as to the Subordinate . Yet it was never question'd but that there were extraordinary Privileges and Dignities reserv'd to the High Priest amongst the Jews , though thus plac'd amongst the other Priests without any Nominal Distinction : nor do we find the Title of High Priest ever affix'd to the particular name of Aaron or Eleazar in all the Pentateuch , nor is the word High-Priest it self mention'd in the Books of Moses , but either twice or thrice , and that only with regard to the Administration of after days . Yet this Homonomy of names could not be reasonably pleaded then against the Subordination of other Priests to Aaron , nor against the Deference due to his Pontifical Character . Was it then to be expected that the Apostles or Apostolical Men ( when they occasionally mention'd the Presbyters of the New Testament ) might not make use of the currant Language and Pharaseology of their own Country-men , who divided their Clergy into Priests and Levites , as if there were no more but two Orders , even when the meanest of the Jews knew that the Dignity of the High Priest was very honourable and distinguish'd from all Subordinate Priests by all marks of Eminence and Authority ? It is true , that in the Hagiographical and Prophetical Writings , the High Priest is very frequently distinguish'd by his Proper and Special Character ; yet in the beginning of the Jewish Oeconomy neither Aaron nor Eleazar were called High-Priests when they are particularly nam'd , and if in those days any had been so mad as to have infer'd from this confusio Nominum an Equality between all Priests , he would certainly have been expos'd : for the Offices themselves were sufficiently distinguish'd by those Special Ministries and Jurisdictions that were peculiarly appropriated to the one , and deny'd to the other , such as were visible to the observation of the meanest among the Jews . We do not at all deny but that Bishops might be call'd Presbyters in the days of the Apostles , and justly so too , though they had other Presbyters under their Government and Inspection : for the use of the Word Presbyter was another thing then than now , if we consider it in its full Latitude and Extent ▪ With us it signifies such Priests as assist the Bishop in his Ecclesiastical Administrations , and are accountable to him for their Performances : And though all Presbyters are not Bishops , yet all Bishops are Presbyters ; and to infer an Equality of Offices from the promiscuous Use of Names , I think , is neither good Logick nor good History . We do not now Plead , ( as some Ignorant People may pretend ) that there ought to be Bishop above Presbyters because there was a High Priest among the Jews , but rather thus , that the Hierarchy that obtain'd in the Patriarchal and Jewish Oeconomy was never abrogated in the New ; and though we meet with the same Dichotomies of the Clergy in the New Testament , as are frequently seen in the Old , we ought not to conclude from thence , that there was an Equality among them of the Higher Order in that Division , no more than there was a Parity amongst the Priests of the Old Testment , for that same Highest Order , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was again divided into two , viz. the Supream and Subordinate . And not only they , but the Jews also of the Apostolical Age divided their Clergy into two Classes when they spoke of them , only as in Opposition to the People , they made no other distinction amongst them than that of Priests and Levites : But then again , upon other Occasions they Subdivided the Priests into the Highest and Subordinate Order , when they consider'd the Hierarchy in it self , and distinguish'd every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Priesthood from one another , of this we have clear Instances from Philo the Jew . Was it not then reasonable , that the Apostles should speak the Language of the Age in which they lived , and that of their Predecessors ? Whether then the Clergy be divided into their several Classes by a Biparite or Triparite division , both is very Agreeable to the Custom of the Jews . If they compar'd the Priests amongst themselves , and reckon'd up their Distinctions and Subordinations to one another , then they were Divided by a Tipartite Division ; but if they spoke of them with regard to the People , then the Bipartite Division was more Convenient so that the Community of Names was very observable when the Offices themselves were as truly Separated and Distinguished a they could be . In like manner the first Presbyter , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Apostolical Age , he that was Vested with a Prostasia , was a much above the Subordinate Presbyters as the High-Priest among the Jews was above other Priests , with whom nevertheless he was frequently Subordinate Presbuyters as the High Priest among the Jews was above other Priests , with whom nevertheless he was frequently Ranked , without any Nominal Distinction or Discrimination . Nay Salmasius himself grants , that even when the pretended Equality prevail'd , there was a Praeses to whom the Protocathedria , or Locus in Cosessu Primarius , was constantly due , and that during life . And there are such mainfest and palpable Evidences of this peculiar Honour and Jurisdiction due to the one of the Ecclesiastical Senate in the Apostolical Age , that the Learned'st Sticklers for Parity cannot deny it . The Apocalyptic Angels ( amongst whom we justly reckon S. Polycarp Bishop of Smyrna ) the Epistles to Timothy and Titus , and the Catalogues of Bishops suceeding the Apostles in several Sees , ( gathered at least towards the middle of the ( Second Century ) make it Evident beyond all Contradiction . It is impossible to let us see from any Ancient Record either Genuine or Suppositious , that there was ever any thing of Moment Canonically determin'd in the Ecclesiastical Meetings without their Bishop his particular Advice and Authority . And since Clemens Romanus , Origen , and S. Cyprian do compare the Evangelical Priesthood and Ministrations with the Aaronical , how is it that we can pretend to Conclude an Equality amongst the Presbyters of the New Testament from the Dichotomies us'd in Christian Writings , no more than we can Dream of a Parity among the Jewish Priests , because they are frequently Dichotomiz'd , especially since the Ancient who sometimes divide the Clergy only into two Orders , do again upon other occasions Subdivide the Highest Order , and distinguish the Bishop from all Subordinate Presbyters . It is true , that Clemens Romanus a Writer of the Apostolical Age , Divides the Clergy into two Orders , but so he Divides also the Jewish Ministers of the Sanctuary into Priests and Levites , which no Man will allow as a Proof of the Equality of Priests under the Old Testament ; but I shall have Opportunity hereafter to consider the Testimony alledg'd by Blondel from S. Clemens's Epistle to the Corinthians more particularly in its proper Place . I have formerly said , that the most Ancient Writers , who Dichotomize the Clergy when they speak of them with regard to the Laity , do yet distinguish them by a Tripartite Division , when the Hierarchy is consider'd in it self , and with regard to that Prostasia and Jurisdiction which distinguishes one Priest from another . Tertullian in his Book de Baptismo , hath these Words , Jus quidem dandi baptismum habet summus Sacerdos qui est Episcopus , dehinc Presbyteri & Diaconi , non tamen sine Episcopi Authoritate , quâ salvâ salva pax est : Yet Monsieur Blondel runs away with another Testimony cited from his Apologeticks , as if he had found there a perfect Equality of Presbyters , because the Seniores are said to be in the Government , than which there cannot be a more absurd Consequence , for he neither affirm'd that those Seniores were all Equal among themselves , nor is it certain , whether by the Seniores he understood all Presbyters in General , or those only who were advanc'd to the Episcopal Dignity ; for it was no part of his Business in an Apology Address'd to the Heathens to insist on the Subordinations of one Priest unto another , for he only pleaded that there was nothing in the Christian Meetings contrary to the strictest Rules of Morality and Decency , and that they were Men of Approv'd and Exemplary Lives , who were advanc'd to any share of the Ecclesiastical Government . Clemens Alexandrinus is brought as a Witness to serve the same Design , but then unluckily he reckons up the three Orders of the Clergy , and calls them Imitations of the Angelical Glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Upon this Occasion it is needless to name S. Cyprian , who Asserts the Jurisdiction and Prerogative of the Episcopal Power upon all Occasions with great Courage and Assurance ; and S. Polycarp the Famous Doctor of the Asiatic Church , Bishop of Smyrna , and Disciple of Saint John , who flourish'd long before S. Cyprian , though he Divides the Clergy into two Orders in his Epistle to the Philippians , yet he honourably mentions and recommends the Epistles of S. Ignatius , in which the Apostolical Hierarchy of Bishop , Presbyter , and Deacon is so often and so expresly mention'd : and S. Polycarp in the Epigraphe of that Epistle distinguishes himself from his Subordinate Presbyters , according to the Modest and Usual S●ile of those days , Pelycarp and the Presbyters that are with him , who , if he had stood on a Level with those Presbyters , would never have distinguish'd himself from the Community of his Brethren by his proper Name plac'd at such a distance , yet with Visible ( but very Modest ) Marks of Distiction and Precedence , according to the humble Practice of those Glorious Martyrs . From what hath been said , it is very evident , that there can be nothing more Foolish and Extravagant than to conclude a Parity among Priests , because some Ancient Christians us'd the Jewish Phraseology , for even these upon other Occasions frequently Assert the Jurisdiction of one Bishop over many Presbyters : and Hermas , who was Contemporary with Clemens Romanus , reproves the Ambition of some in his own time , who strove for the first Dignity and Preferment . And if there was no such Precedence then in the Church , there was no ground for his Reprehension . The sum of these Reasonings amounts to this , that when the Hellenist Jews would distinguish the High-Priest from the Levites , they thought the common Name of a priest was sufficient , * as is evident from several places in Phylo the Jew . And as it was unreasonable to conclued from thence that he had not a singular Authority and Jurisdiction over subordinate Priests , so now-a-Days an Argument founded upon the same Topic , is equally Impertinent and Sophistical . When the priests were compar'd among themselves one with another , then their Dignities and Subordinations might be seasonably mentioned . If we compare the priests of the New Testament with the Deacons , we need say no more than Priests and Deacons ; but when we compare the Priests among themselves , we must acknowledge their several Subordinations . The Priests under the Old Testament were only allowed to offer the Sacrifices , and by their Offering of Sacrifices , were distinguish'd from the Levites : So under the New Testament , the Priests , both of the highest and subordinate Order , offer the Eucharistical Sacrifice , and by so doing , are sufficiently distinguish'd from Deacons ; yet this is no Argument against the Subordination of one Priest unto another . Thus we see there was the same Reason for those Dichotomies of the Clergy , both under the Old and New Testament . From what hath been said we may easily see that the Jews us'd such Dichotomies of their Clergy , both under the Mosaic Oeconomy , and in the Apostolical Age , when the superiority of the High-Priest was past all Contradiction : And there can be a very good account given of this Phraseology , and way of speaking from the different Considerations that engag'd both Jewish and Christian Writers to use the Bipartite or Tripartite Division of the Clergy ; for the very same Christian Writers , who only mentioned two Orders , do in other places reckon up the Hierarchy of Bishop , Presbyter , and Deacon , as plainly as is possible . From these Considerations , I say , we may easily perceive , that the Argument pleaded against Episcopacy , founded upon such Dichotomies , is not only weak , but very Foolish and Extravagant . Yet Blondel , Salmasius , and Daille , Men of great Learning and Reputation , imploy'd much Reading and Artifice to support their New Hypothesis by this Argument , and to wrest so many places of the Fathers , to promote an Opinion which was never heard of before the Days of Aerius ; thô it must be confess'd , that Men of extraordinary Learning have been impos'd upon by the same fallacies , particularly our Country-man , Sir Thomas Craig , in his Book de Success . Reg. Angl. But if he had read the ancient Monuments of Ecclesiastical Antiquity , with that accurate Attention wherewith he perus'd the vast Volums of Civilians , Canonists , and Historians , he had certainly been of another Mind . So visible is the Confusion of Names in the New Testament , that Apostle , Bishop , and Presbyter , are sometimes mentioned without any remarkable Distinction , yet so as the Government of one amongst many , is particularly Demonstrated . Our Saviour himself is call'd an Apostle , Heb. 3.1 . sometimes the Word seems to be restrain'd to the Number of Twelve , and Matthias , upon the Apostacy of Judas , is chosen to fill up the Number of the Twelve Apostles ; but in the same Apostolical Writings , the Name of an Apostle is bestow'd upon several others besides the Twelve , as S. S. Barnabas , Paul Andronicus , Junias , Epaphroditus , and others . Our Saviour is call'd a Bishop , 1 Pet. 2. 25. Again the Government of the Apostles is called their Episcopacy , 1 Act. 20. sometimes the Name of Bishop is attributed to such Priests as were of the first Order , invested with Apostolical Power and Jurisdiction , 1 Tim. chap. 3. Tit. 1. 7. these places are so understood by all the Fathers . Again the Bishops mentioned , 1. Philip. 1 are understood by St. Chrysostom , Oecumenius , Theophilact , and Theodoret , to be the Priests of the second Order ; for they concluded Epaphroditus to have been then Bishop of Philippi , as may be reasonably collected from Philip. 2. 25. Our English Version follows Beza , and understands it as if Epaphroditus had been a Messenger sent by the Philippians to S. Paul ; but Salmasius is much more ingenuous , and acknowledges , That the Word Apostle in the sacred Scriptures never signifies any other than legatum Dei ad homines . And this is very agreeable to the Opinion of Theodoret , who thought that when the Bishops were named in the Apostolic Age , so as to be distinguished from subordinate Priests , they were then called Apostles , thô upon other occasions they were promiscuously Named without any distinction . I only mention this transiently , not insisting upon it . My business at present is to prove that the Community of Names was so familiar in the Language of the Apostolical Age , that no Man can conclude from thence a Community of Offices . St. Peter calls himself a Presbyter , so St. John the Apostle , and the Presbytery mentioned in the first of Timothy , 4. 14. was a Senate compos'd of Apostles and other Presbyters , whether of the first or second Rank is not certain , but that S. Paul himself was one of them is evident from the second Epist . to Timothy , 1. 6. In the first , Timothy is exhorted not to neglect the Gift which was given him with the laying on of the Hands of the Presbytery . In the last he is put in mind to stir up the same Gift which he received by the laying on of St. Paul's Hands . And in the beginning of Christianity ( as S. Chrysostom Witnesseth ) both Bishops and Presbyters were sometimes call'd Deacons , which may be justly concluded from Coloss . 4. 17. and the Apostles themselves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the first of the Acts , their Apostolical Ministry , to which Matthias was assumed , is called their Deaconship , 1 Act. 17. Now I take it for granted , that if any Man pretend to infer a Community of Offices , from the Community of Names , which we meet with in the Holy Scriptures ; he must needs confound the highest Order of the Church ( even the Apostolical Dignity ) with the lowest Rank of Ecclesiastical Officers . Yet this is certain that the several Offices were carefully separated in those Days ; thô the Humility of such as were uppermost , taught them not to be very forward to distinguish themselves from their subordinate Brethren , by Titles of Eminence and Jurisdiction ; and the Bishops in the second Century transcribed the same Copy in their Behaviour , who , thô they were careful to preserve the necessary Distinction between the Priests of the first and second Order , yet they studied the most modest Expressions of Humility and Condescension , as may be seen from the forecited Inscription of S. Polycarp's Epistle to the Philippians , that Apostolic Martyr and Prince of the Asiatick Church . I have consider'd this Argument the more carefully , in that I find it over and over again in all the Writings of our Ecclesiastic Levellers , as their first and last Refuge to which they flee to ; and yet there is not any thing more Frivolous and Trifling ; for the Names of the lowest Officers in the Christian Church , were frequently assum'd by the highest , and distinction of Offices is rather inferr'd from their Practices , Peculiar Ministries , and Acts of Jurisdiction , than from any Names that we can fix upon . Thirdly , If they cannot establish their New Doctrine of Parity neither upon the express Commandment of our Saviour , nor upon the Consequences they manage a confusione nominum , they endeavour to support it by some Testimonies of the Primitive Fathers . When the Government and Revenues of the Church were sacrilegiously invaded by Atheists and Enthusiasts under Oliver Cromwel , the Learned Blondel employed all his skill to make the Ancients contradict themselves and all contemporary Records . When his * Book appeared , the Presbyterians concluded ( before ever they Read it ) that all was Pure and Undeniable Demonstration ; and our Country-men think they need return no other answer to any thing that is written against them , than to say that Episcopacy , and all that may be said in its defence , is quite Ruin'd and Destroyed by Monsieur Blondel , and Salmasius . And thô there are but very few of them that ever read them , and that every Line of their Writings , that hath the least colour of Argument , was frequently Answered and Expos'd , yet such is the Power of Prejudice and Partiality , that they shut their Eyes against the clearest Evidences that are produc'd by their Adversaries . It 's enough for them to say that Blondel hath written a Book in their Defence , of 549 pages ; and this in their Opinion may bar all Disputations of that Nature . When we bid them name the place that they think proves their New Doctrine most plausibly , they refuse any such close Engagement ; they will tell you that Jerome was of their Opinion , and that their Learned Champion Blondel has sufficiently prov'd that this antient Monk was a Presbyterian . I must not transscribe the Accurate and unanswerable Dissertations of several Learned Men , who have sufficiently expos'd the Writings of Blondel and Salmasius on this Head , particularly the incomparable Bishop of Chester , yet I may be allowed to examine some of the most remarkable Testimonies from Antiquity that are alleg'd by those Men to support their Doctrine of Parity , that the Reader may have a Sample of their Partialities and Prepossessions , and if none of the first Worthies of the Christian Church appear for the New Doctrine of Parity , we may safely infer , that there are little hopes to defend their cause by the Suffrages of after Ages . And in the next place I will particularly examine Blondel's Argument from the Authority of St. Jerome and Demonstrate that he mistakes or ( which is much more probable ) hides and misrepresents the Doctrine of that Learned Father ; and if St. Jerome be not his Friend , he and his Associates may despair of any other . First , I will examine some of the most remarkable Testimonies from Antiquity , and the first that is nam'd is S. Clement in his famous Epistle to the Corinthians . This is the Celebrated S. Clement , so Honourably mentioned by S. Paul himself , Philip. 4. 3. together with some others , whose Names are Written in the Book of Life , who was fellow Labourer with the Apostles , and Third Bishop of Rome by the Testimony of Irenaeus , and probably sat in the Chair of Rome from the Year 64 , until the Year 81 , or 83. He wrote his first Epistle to the Corinthians , to compose the scandalous Divisions and Schisms that had risen among them by the Pride and Vanity of some turbulent Brethren , who valu'd themselves upon the miraculous Gifts of the Spirit , to the Contempt of their ordinary Ecclesiastical Governors . It is thought by some , that this Epistle was written towards the end of Nero's Persecution , before he was advanc'd to the See of Rome . It is very observable that Blondel before he produces any Testimony from S. Clement , acknowledges , that by the universal consent of the Ancients this very S , Clement succeeded S. Peter in the Government of the See of Rome ; and thô they vary as to his Order of Succession , yet all of them agree as to the thing it self . His first Argument for Parity is founded on S. Clement's Inscription of his Epist . to the Corinthians . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From this Inscription he concludes that the Church of Rome was then Govern'd by a Colledge of Presbyters , because the whole Church of Rome wrote to the whole Church of Corinth , not mentioning the Distinction of the Clergy from the Laity ; when the Learned Blondel Reasoned at this rate , he design'd ( it seems ) to please the Independent Party , ( who were then most Numerous and Potent in England ) rather than the Presbyterians . For if his Argument proves any thing , it proves too much , viz. That the Laity hath an equal share of Jurisdiction in the Administration of Ecclesiastical Affairs ; with Bishops and Presbyters ? And thus he might conclude , that when S. Paul wrote an Epistle together with Sosthenes , Timotheus , Sylvanus , and all the Brethren that were with him , that he had no greater Authority in the Ecclesiastical Senate , than the meanest of the Laity . Our Learned Country-man Junius , gives a far more reasonable Account of this Ancient Simplicity , of the Writings of the Apostolical Age , than such Childish Reasonings ; and he tells us that St. Clement did not prefix his Name , ut modestiae & humilitatis posteris aetatibus exemplar imitandum proponeret , and this was very subservient to his Design , that he might Teach the Corinthians , ( whom he exhorts to Concord and Humility ) by his own Example , that true and undisguised Modesty , which was then so visible in the Practice of the first Christians , when both Clergy and Laity were of one Heart , and one Mind . The next attempt that Blondel makes to support his imaginary Parity in the Primitive Church , is from St. Clement's dividing the Clergy into Bishops and Deacons , according to the current Phraseology that prevail'd in the Apostolical Age. When they considered the Clergy only , in opposition to the body of the People . I have answered this already , when I examined their Argument , founded upon such Dichotomies : But when we consider this particular place of S. Clement , with regard to that Latitude , and Promiscuous use of Names , that was very current in those Days , the Word Deacon may be understood to comprehend all those Ministers of Religion ( whether Presbyters in the modern Notion , or Deacons , who by the first Institution , were obliged to attend upon Tables , ) and then his Argument vanishes into nothing ; nay rather it is a strong confirmation of that which he would most willingly destroy ; for by Bishops and Deacons , we may understand Apostles , Bishops , Presbyters , and Attendants upon Tables ; for the Word Deacons in the Language of the Holy Scriptures , is taken in the greatest Latitude that may be , not only for such as were appointed by the Apostles , particularly to the Ministry of Tables , but also the Apostles themselves , the highest Officers in the Christian Church , are called Deacons . Who then is Paul , and who is Apollos , but Deacons , by whom they believed , even as the Lord gave to every Man ? And again , who hath made us able Deacons of the New-Testament , &c. And upon other occasions they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And those who were ordain'd to the special Ministry or Tables , were Originally constituted , that the Apostles themselves might not be diverted from the Ministry of Deaconship of the Word . And Tychicus is called a faithful Deacon , as also Timothy , so likewise . Arthippus is commanded to take heed to his Deaconship , thô it be not expresly determined , what room he held in the Ecclesiastical Hierarchy , weather he was Bishop , Presbyter , or Deacons ; nay such was the Latitude of the Word Deacon , in the Apostolical Age , that it was applyed promiscuously to all the three Order of the Christain Hierarchy . So that if we understand St. Clement according to the current extent of the Word , we may safely judge him to have meant by Bishops , the Ecclesiastical Governors , and by Deacons , all subordinate Ministers of Religion , whether such as were promoted the Priesthood , or the Deacons who were confin'd to their Attendance upon Tables . What advantage then does Monsieur Blondel gain to his cause ; for though Presbyters in the modern Notion , are not perhaps the only Persons who may be understood by the Word Deacon , yet they may be comprehended as well as other Ministers of a lower Rank . Let it be observed also , that S. Clement speaks not of the Ecclesiastical Polity , such as it was brought to perfection after wards by the Apostles , but rather of the first beginnings of the Christian Church , immediatly after the Resurrection of our Saviour . For thô all the Degrees and Subordinations of the Apostolical Government , were founded upon divine Right ; yet they were not in one moment established in their True and Everlasting Figure , but had their beginning , as the Jewish Church went on from lessen steps to that more perfect Scheme that was to continue until the coming of the Messiah . This is certain , that before the Apostles left the World , they established such an Ecclesiastical Government as ought to continue in the Church , until the second coming of our Savioar . But let us suppose that where we meet with such Dichetomies in other Authors , such a Parity as is intended by the Presbyterians , may be understood ; yet when we view the Text of St. Clement more narrowly , we must not presume to make any such Inference , for the very same St. Clement Dichotomizies the Jewish Clergy who are known to have had their High Priest , Chief Priests , Priests , and Levites ; yet he comprehends them all in this short and Bipartite Division . For speaking of Jacob he hath these Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And must we from hence conclude that there was a Parity amongst the Priests of the Old Testament , because they are thus distinguish'd from the Laity without mentioning the several Gradations of the Hierarchy amongst themselves ? Nay so little do our Adversaries gain by straining the Language of St. Clement , contrary to the Latitude and Simplicity of the Apostolical Age ; that the same Author comprehends all Ministers of Religion , under one general Word , whether Prophets , Apostles , Bishops , Presbyters , or Deacons , and not only does he thus speak of the Priests of the true Religion , but also of the * Egyptian Priests , who are known to have had their several subordinations . But that which is most material to our purpose , is that the same St. Clement , when he exhorts the Corinthians to Christian Order and Harmony , sets before them the beautiful Subordinations under the Temple-Service , how the High Priest , Priests , and Levites , were distinguished by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and immediatly recommends to the Corinthians , that every one of them should continue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now when we consider the Primitive method of Reasoning from Jewish Precedents , St. Clement had never talked at this rate , if the Jurisdiction of one over many Priests , had been abolish'd under the New Testament , and Jerome himself ( on whose Writings M. Blondel endeavours to establish his Opinion ) in his Epistle to Evagrius , gives light to this place of St. Clements , Et ut sciamus traditiones Apostolicas sumptas de veteri testamento quod Aaron & filii ejus atque Levitae in templo fuerunt , hoc sibi Episcopi & Presbyteri & Diaconi vendicent in Ecclesia . For without all Controversie , those traditions descended from the Jewish Church to the Christian , as their true inheritance . Nay St. Clement himself expresly distinguishes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the last may signifie Office and Age , both together . Nor can it be an Objection of any weight , that the first ( who were there Spiritual Governors ) are mentioned in the plural Number , since this was an Encyclical Epistle Address'd to Corinth , as the principal City , and from thence transmitted to its dependencies . How considerable the City of Corinth was in those Days , every body knows ; and S. Chrysostom informs us , that it was Populous and magnificent , in regard of its Riches and Wisdom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : So far was S. Clement from intending a Parity of Priests , by his promiscuous use of words , that he himself distinguishes plainly the spiritual Governors from the body of subordinate Presbyters ; and it is surprising to observe how much Men may be blinded with prejudice contrary to the Universal suffrage of the Ancients , who place S. Clement so early in the Apostolical Succession of the Chair of Rome ; the Reader may see them all in one view , prefixt to Junius his Edition of his Epistle to the Corinthians . A second Witness made to appear an evidence for Parity , is the venerable S. Polycarp , Bishop of Smyrna , who by * Ireneus Bishop of Lions , is said to have been taught by the Apostles , to have convers'd with many who had seen our Saviour , and that he himself saw him in his younger Days , and that he knew him to have been constituted Bishop of Smyrna , by the Apostles . This is he who by * S. Jerome is called totius Asiae princeps : One would think that when they name S. Polycarp , they had discovered some clear Testimony in his Writings to build their Hypothesis upon , but instead of this , nothing but a wretched consequence founded upon the Bipartite Division of the Clergy , mentioned in his Epistle to the Philippians . And yet the Epigraphe of S. Polycarp's Epistle clearly distinguishes him from his Presbyters , who were then with him , which runs thus , Polycarp and the Presbyters that are with him to the Church of God which is at Philippi . And if he had not been vested with Episcopal Jurisdiction and Eminence , amongst those Presbyters , how was it agreeable to the primitive Modesty and self Denial , to have named himself only in the frontispiece of this Epistle , and to mention none of his Brethern , save only by the general name of Presbyters ? This is mighty uneasie to Blondel and the evidence of Truth forces from him the following words , id tamen in S. Martyris epistola peculiare apparet , quod eam pr. vatim suo & Presbyterorum nomine ad philippensium fraternitatem dedit ac sibi quandam supra Presbyteros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reservasse videtur ut jam tum in Episcopali apice constitutum reliquos Smyrnensium Presbyteros gradu superasse conjicere liceat . There are two things that baffle this shadow of an Argument brought from the Epistle of S. Polycarp . The first is that Irenaeus , who was intimately acquainted with him , and knew him to have been taught by S. John the Apostle , and by him ordained Bishop of Smyrna , does refute the Heresies of the Valentintans , from the unanimous Doctrine preserv'd amongst the single successors of S. Polycarp downwards to that very Period in which he wrote . For if the Ecclesiastical Power of the Church of Smyrna , had been equally lodg'd in the College of Presbyters , his Argument against the Hereticks , from the Succession of single Persons , teaching the same Doctrine first delivered by S. John , and convey'd by S. Polycarp to the following Bishops ; I say such an Argument so manag'd , could have no force , nor was it possible for Irenaeus to have us'd it . The next is this , that in the same Epistle of S. Polycarp to the Philippians , the Epistles of S. Ignatius are zealously recommended , and we need not inform the Reader how much the Divine Institution , Power , and Jurisdiction of Bishops above Presbyters is asserted in those Epistles of which I am to speak in due time . The Question then concerning S. Polycarp is , whether we are to believe S. Irenaeus Bishop of Lions , who was fully acquainted with the manner of his Education , Apostolical Doctrine , and promotion to the See of Smyrna , rather than the dark and groundless conjectures of later Ages . And from this single Instance alone , we see how inflexible and Stubborn the Power of prejudice is , how far it drives Men against Light and Conviction , and darkens all their Intellectuals in defiance of common Sense and Reason . A third Witness alledg'd by Blondel is Hermas , ( I only name some few of those that are nearest to the Apostles ) I do not now enquire into the Authority of this Book . It is most probable that it was written towards the end of the Apostolical Age ; and some of the Ancients of great Authority make him to be the same that is mention'd by S. Paul , Rom. 16. 14. It is without all Controversie , a Book of great Antiquity , as appears by the Citations out of him , still preserv'd in some Authentick Monuments , particularly Irenaeus , Clemens Alexandrinus , Tertullian , and Origen . There are two palpable evidences that Episcopacy was the Ecclesiastical Government that obtain'd in the Christian Church , when this Book was written . The first is from the second Vision of the first Book , where the sending of the Encyclical Epistle in exteras civitates , is insinuated to be the peculiar Priviledge of S. Clement , then Bishop of Rome . The other insinuation is from the second Book , and 12th Mandat . Paragr . 2. where he reproves the preposterous Ambition of such as would thrust themselves into the highest dignities , contrary to the Evangelical Methods of Humility and self-denial , exaltat enim se , & vult primam Cathedram habere . If there be no Power , there can be no Abuse of it , and therefore he reproves that insatiable thirst of Preferment that puts some amongst them upon Projects and Designs , contrary to the command of our Saviour who taught us , that he that deserv'd the Ecclesiastical Promotion was to be the Servant of all , and therefore many of the Primitive Bishops fled and hid themselves upon the first Motion of their being nam'd to the Episcopal Dignity . And the other Citation from Book the third , Similitud 8. insinuates the very same thing that I intend , viz. , a Principatus then established as the fixt Government of the Church which some were too too hasty to grasp . Notes, typically marginal, from the original text Notes for div A51155-e2450 2 Tim. 4. 3 , 4. Vid. Dickson in Matt. and Answer to the Irenicum , by G. R. vid. Bez. in 〈◊〉 . Vid. Smectim . Jus divin . Minister Anglican . The Unbishoping Timothy and Titus . Altare Damascen . Durh. Dissert . on the Revel . v. Cotel . Not. inpriorem Epist S. Clem. p. 96. in quibus fus● & solide dem●nstratur argumentum a confusione nominum nequaquam Jurisdictionem & Authoritatem Episcoporum supra Presbyteros labefactare posse . V. Doctiss . Bevereg . cod . canon Eccles . primit lib. 2 . c. 11. Vid. Clariss . Dodwell dissert . Cypr. p. 205. Walo Mess . Tertul. de Baptismo . Stromat . Lib. 6. Pastor Herma . * Apud clariss . Dodwell . disertat : Cyprian p. 205 ● Cotel in prie● Epist . Clemen . ad Corinth . 1 Cor. 15. 7. W●●● M●● . * Aplog . prosenten , Hieronym . Amstol . 1646. Vind. St. Ignat. Adversus Hereses , lib. 3. cap. 3. V. Doctiss . Cav . Hist . liter . p. 18. Blondel Apolog . p. 9. Plerique Latinorum ( Hieronymo teste ) secundumpost Petrum fuisse putaverunt ; ut ante annum Domini 65 , ad Romanae Ecclesiae clavum sedissenecesse sit . Apol. pro sent Hier. p. 9. page , 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. doctiss , Bevereg . cod . Can. Eccles . Prim. lib. 2. p. 314. 1 Cor. 3. 5. 2. Cor. 3. 6. Acts. 6. 4. Coloss . 4. 7. 1 Thess . 3. 2. Coloss . 4. 17. Vid. etiam . Bevereg . ubi supra . Pag. ( mihi ) 40 , 41. Pag. 10. Edit . Jun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P● ( mihi ) 52 , 53. V. Cotel . Not. in Pr. S. Clemen . Epist . col . 95. Apud Jun. Not. in Clemen . p. 12. * Iren. lib. 3. cap. 3. & Polycarpus aut●●●non solum ab Apostolis edoctus & conversatus cum multis excis , qui dominum nostrum viderunt , sed etiam ab Apostolis in Asia , in ea quae est Smyrnis Ecclesia constitututs Episcopus , qurm & nos vidimus in prima nostra aetate . * Catalog ●pt . Eccles . Apol. p. I● . Vid. Test . Veterum ad frontem editionis , Oxon . 
A51762	----	Manes presbyteriani, or, The monuments of the Kirk the covenants confession : Argyle's reliques : Guthrey and Giffan's passions : and Gillespy's recantation : all compiled and laid together. 1661 Approx. 72 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A51762 Wing M421 ESTC R14790 12940158 ocm 12940158 95853 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51762) Transcribed from: (Early English Books Online ; image set 95853) Images scanned from microfilm: (Early English books, 1641-1700 ; 988:13) Manes presbyteriani, or, The monuments of the Kirk the covenants confession : Argyle's reliques : Guthrey and Giffan's passions : and Gillespy's recantation : all compiled and laid together. Argyll, Archibald Campbell, Marquis of, 1598-1661. Gillespie, Patrick, 1617-1675. Guthrie, James, 1612?-1661. Giffan, Mr. [6], 32 p. Printed for the Reverend C Lasses ..., London : 1661. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2004-01 Emma (Leeson) Huber Sampled and proofread 2004-01 Emma (Leeson) Huber Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion MANES PRESBYTERIANI : OR THE MONUMENTS OF THE KIRK . THE COVENANTS CONFESSION . ARGYLE's RELIQUES . Guthrey and Giffan's PASSIONS . AND Gillespy's RECANTATION . All compiled and laid together . Ducitur iratis plaudendum Funus Amicis . Juv. Sic erit Aeternum Pontiliane Vale. Mar. London , Printed for the Reverend CLasses , in the year 1661. To the READER WHo can now deny , but that there is a Jus Divinum stampt upon Presbytery , when we have seen such signal Vindiciae of it in the Fate and Death of the most Eminent and stontest Assertors of it ? We will therefore give it leave to take praecedency of any Schisme of which Blood was never yet drawn . But whether Sanguis Draconis or Sanguis Ecclesiae Scoticae be the better Drug , and which will grow fastest , we leave to Dr. Trig and Time. We have made a Confection or Miscellany out of it at a Venture , and compounded the bitter Ingredients of its Death , and prescribe them you in a Dose of Mirth . The first place , as that which operated most , we give deservedly to the Covenant , of a Griping purging quality ; most of the Town complain of its Physick ; with groanings and strainings ; and they say it never work'd kindly since the Time that Alderman Atkins bewrayed the Militia , for now it works upwardly in vomits altogether : It is lately torn up by the roots , and hath fetcht such deep sighes , as a Mandrake at its Revulsion ; a relation whereof you have in the next pages . The next Place the Marquesse of Arguile challengeth ; this was a Great Doctor and administerer of the Covenant ; we present him to you like a Mountebank on his Scaffold , where he uttered a whole promptuary of Kirk venome & readily swallowed it , wherefore we have next sent this Zany with an Antidote after him . If you say 't is too late , we can assure you from the mouth of a Presbyterian Patriarch , that Death hath no power over a Covenanter , no more then one Gasp can kill a Cat. Room for St. Guthrey , a name conformable and consonant to the Legend , the precise moderns will make miraeles of him , and save us the labour to tell you how he was hanged . As for Giffan he was but his Sancho Panca ; his story is bound up in this Quixots ; and so they go together . The other Appendix of Gillespy , ( being like to beare a great influence on these worst and last Times of Presbytery , wherein Scandals and Offences are like to be given by revolts and desertions , ) we have subjoyned by way of Parallel betwixt the case of him and Mr. Jenkins , it being like to be of exceeding use to the unstable remnant of giddy Zealots . These are the onely Remains of Presbytery , and it cannot but Comfort your Hearts to hear such a word . Root and Branch of it are hewen down , and in the dead Trunks of these Furioso's , it lies still and quiet , and though you laugh never so loud at it , it will never wake and baul again . If there be any whiffling curs that grin and snarle ( such of whom it may be said , — Non quies , non tumultus , quale magni metus , vel magnae irae silentium est , ) they know what Hawks-meat is , at least the worming iron of Pulpit silence will surely cure them . To the Honest and Loyall be this a Gratulation , for the Ultion and Revenge the Lawes and these Happy Times have taken on that Accursed Thing , and so let it go . FAREVVELL . Hominem Malignum forsan esse ru credas Ego esse Miserum credo cui Placet Nemo . The Groanes and last Breathings of THE COVENANT TO Its DEAR PARENT PRESBYTERY . MY Lamp is almost spent , and nothing but a stinking snuff left to light me to Ashes ; I am all over seised with a sudden Epilepsie , Death is upon me , O speedily call hither some Presbyter . Presb. Dear Child , thou shall lack nothing , that lies within the power of Art to preserve thee . I am here at hand . Cov. O sick , sick . I have not one sound Article in my whole Frame and Constitution ; the whole systeme of Diseases lodge within me . 'T is Promethean Fire consumes me , that which threw plagues , and all sorts of death throughout the world , when the Author had boldly invaded Heaven , and pretended it was a Dose of Reformation and Cure from thence . Presb. Do not rave dear child , this is a sad distemper I must consesse , where does the pain lye most : Cov. Oh it lies all over , but most especially and grievously in my HEAD . Presb. I imagined so , that makes you talk so lightly . Cov. No Mother , 't is Heavily , O my Head , my Head ; I know not what to do with it , I would I were fairly rid on 't . Certainly Mother you can tell me a way how to be without it , 't was a praeternatural ( if not monstrous ) excrescency you begot and brought me forth with , I have been troubled with it from the day of my birth to this instant , I had some ease for a while by the bleeding me in the jugular veine , but another Head repullulated , and my pains increased . Presb. Dear Child , you must know , that you were begot in the night of Confusion , when another Chaos was inverting the Order and Course of Things ; the Head was not intended to be the chief member , but subordinate to the shoulders of Presbytery , which came into the world with its heels forward : and accordingly , though the Head resisted , we maintained our Authority , and laid that aside as uselesse and dangerous . Good Child be Comforted , this is but another Bustle , your appetite is not so fierce , nor your stomach so dogged as before , and fumes rise up and trouble you . Cov. There is no Fume without Fire ; but I must confesse my digestion is vicious , and I cannot swallow as well as I did formerly , I am subject to vomit , and up come my Bishops , Deans , and Chapters Lands in whole Mannors and Houses : I have still a sickish longing after those dainties , but they will not stay with me , and therefore I can impute my languishing not to any thing within me , but to this troublesome Head , whose gust and Palate will not relish those sweet meats , nor let them down into my Abysse of Sacriledge . Presb. I know not what to do , He 'l take no Scotch Physick any more , besides what 's good for you is nought for him , and we want power to sever you , you must endure it as the case stands . Cov. Is that all the Comfort you afford me ? well , I shall not endure it long then . Oh , now another fainting fit , a Jenkinish Qualme is upon me , O for a dram of Parliament mercy ! Presb. What think you of a Cordial of London gold : Cov. I have drunk it all up already , I have left but a scruple or 2 in some mens Consciences , and they will never part with or be rid of it , besides it would come too late , some warm cloaths presently , I cannot continue . Presb. What shall I do for my dear child , I 'le wrap thee up softly , and pray try if you can slumber a while . Cov. What good will that do me ? Oliver laid me in a sound sleep for seven years together , as long as the seven Champions of Christendome ; but when I wak't , I was as mad as them , raved worse then ever ; then , I had a short nap when the the Rump awoke last , and when I started out of that , I was in such a maze with my rising glories , meer Dreams and Phantasms , as I became Phrantick , and have Continued so ever since . Presb. I , dear Child , we thought then to have espoused thee , and wedded the Kings interest to thine , to which purpose , we new apparell'd thee , reprinted thee , and thou thy self wert read in the Church instead of the Baines ; thy sweet picture placed by his Majesties Arms in sign of Embracing , How did I then rejoyce , with the Comaedian ? Omnes omnes bona dicere , & laudare fortunam meam , quae Filiam haberem tali Forma & ingenio praeditam ! but now thy beauty is withered , and thou lookest like an ore-ridden whore , and I like a careful undone Baud , a Shrove-Tuesday Baud. Cov. Mother now you rave , pray lay your Head upon sweet Mr. Croftons Cushion , that and a little whi●e Ellebore will speedily cure you : Oh me , oh me , what strange Convulsion do I suffer , now my under parts begin to torment me Presb. Inded Child I must confess , that Cardinal Richlieu had your maiden head , when you were tender , and it may be he left you the French kindness ; I did as a Bawd should do , I withstood not my Market . Cov. Did he never stand in the stool of repentance ? Presb. No Daughter , he left that for you and me . Cov. Well what ever it is , it afflicts me most acutely , when shall I be eased of these pains ; from top to toe , nothing but griefs and malanders ! certainly I have been the prostitute of every interest , for I have a whole Hospital of Aches about me . Presb. As I said before you have been over-ridden , but I never made but 2 bargains of you , that was with the Cardinal , and Mr. Pym : since that time Oliver with his Sectaries , like boisterous Hectors made what use they would of you , without contenting me for their pleasure , and you took it all in good part . Cov. What should I poor thing doe ! I was made of such a Compliant temper , that I could serve any mans lust any designe against Church and State ; to day I wore this Fucus , to morrow that dresse , then another paint , I pleas'd all parties , what mode they liked for their Turn that I was in ; the shy close Independant , the debaucht Atheist , made much of me , till I began to grow out of date , and then my Lovers forsook me , and said I was a dissembling paltry baggage ; so I was forc'd to pack up my moveables , & with the spoils I had got march after my Comrade Blew-caps under Leshley back aga●n to my nawn Country of Scotland . There I continued a good while in some outward esteeme , but that did me no good , I had no profit by it ; then as I said I was lullaby'd by Cromwell there for a long time , afterwards I dreamt I came to England again with General Monk , but it was but a Dream . Tresb . I staid here in England and truckt under the Sects my very ill neighbours on one side , and the Royalists on the other , they made me live a rigid mortified life , still expecting of you ; but when the General came hither as you say , I dreamt we met him and you together my dear Child , but he left you behind him , though he promised to send for you with all speed , but no such matter . Cov. I am sick of the dangerousest disease , a relapse ; I have gone to and fro backward and forward so many times , and now at last I am quite tyred . I sink and fall , and it will be the greater by reason of my advanced hopes in the beginnings of the last change . I was clearly on the Devils pinacle , had a prospect of Three Kingdomes and no more . O lament Mother my sore and grievous Fall. Presb. From that height I broke my neck , I have been up and down in the world , like a Meteor in the Ayre , and like a wandring fire end in a blaze . Cov. That 's my Comet Fate . Presb. Mine is involved in yours Child , the soul of Presbytery is the Covenant , that 's the ratio Formalis of our Kirk , Synods , Elders . Thou art my Daughter as Pallas was to Jupiter , when my brains akt with mischeif , Out thou camest from thence , with plots and designes , ready armed , as she with wisdome ; I could have done nothing without thy help , thou wert the Excellency of my strength ; and must I now be robb'd of thee ? I see all Superlative births are short lived : I may cry out with my dear child Guthrey , Ichabod , Ichabod . Cov. Nay I depart ( or rather am snatcht ) from you , with all the inglorious circumcumstances that could set me out ; O burst your hearts with sorrow , my dear friends , rid your selves out of the way , any way , rather then endure the Triumphs and insultings of your Enemies . Presb. My Neck is broke already I told you , my head lops like a gibleted Goose , and I droop and disconsolately mourn , while the wicked taunt and say , thou hast the number of the Beast inscribed on thee , being 666. Cov. That 's three times over , sick , sick , sick , I am quite spent . Presb. I am sure when thou wert young and pretty thou hadst dainty lineaments and features , not a line was drawn in thee but had such a strain of zeal and religion , that to the devout Puritan , and to others not so curiously nice or deep sighted , thou seemedst an Angel : now they make a Beast of you indeed , a burnt offering as they term it , making me the Idol to which it is sacrificed . Cov. I have endured as much persecution almost as I caused , if bitter words could weigh with money ; pray Mother do you persecute me no longer at second hand , let me be quiet . Presb. How can I do so ? I have no Authority , Antiquity , Fathers , or Councils to alledge for me ; I must make a noise with something that 's equivalent . I silenced almost all the Orthodox Ministers in England with but citing you , no body durst dispute you , you were inviolable . Cov. Yes , yes the Oxford reasons hit me in the Heele , that wound was incurable , you never knew how to heal it to this day ; I went limping ever since , and ever since my Parliaments Crutches failed me , have been fain to set still , no body being willing or able to reply . Presb. Yes , yes they were sufficiently refuted , the reasoners were all turned out , and I sat in Cuerpo there , and see the sneaking Conformists baiser vostres Mains and adore you . Cov. Those compliances or submissions were like the late Addresses ; and the repute and Honour I had by them , was as much as the usurpers got by those ; but trouble me not now dying and expiring with such vain things . Presb. Well I must and am bound to keep you , however I will now let you alone . Cov. I am troubled at one thing , I am afraid I shall be served like the Butcher , I shall be alive when I am buried , the faction and sedition I caused in the minds of men will not so soon be deaded , and I shall revive in the dark vaults of plots and contrivances against Monarchy , though the more stirre they keep , the more they will bruise themselves , and the more gastly Spectacles , and stinking sights will they lie . Presb. Pray do not trouble your Head with these things ; you will very much weaken your self . Cov. Nay I shall never be well or at Ease , pray let me speak my mind freely , you had the conceiving of me or licking me into what fashion of words you pleased , and now let me utter my self ( according to your injunction , when people swallowed me ) without any mental reservation or evasion whatsoever . Presb. Good Daughter forbear , it will much accelerate your End , and do not foul your nest ; I have been at a great deal of care and trouble of bringing you up , and do not so ill requite me . Cov. You 'l have the happiness , which better folks have wisht for , to see me fairly buried before you . 'T is not I requite you unkindly : is it not the general Gallows complaint , I may thank my friends for this ? I have the scandal and the injury . Presb. Well , I am not long lived , but do not you shorten my dayes with such undutiful Expressions , will you lay all the Fault upon me ? Cov. Alas I can never expiate them my self , you know better how to defend your Enormous Actions your self ; have you not the magick to raise another Smectymnuus ? Presb. No Child , I am past disputing , my best Argument was the two edged Dilemma of the sword , Bishops are Bishops again , now the armed rage and madnesse of my possessed multitudes is quelled ; otherwise I would have buried thee in a military posture , as I have brought thee up , and the whole Nation should again be in Armes for thee . Covenant . I , and such a deplorable war begin again , if ( Fury as you are ) you could any way contrive it . Presb. See then with what constant Affection I prosecute your beloved interest . Cov. Well pray you cease from any further Conspiracies , I like my end better then my beginning , I am resolved to unravel all . Presb. Pray Daughter forbear . Cov. I must discharge my self , I was white paper , wherein you might have as well written Allegiance as Rebellion . I detest my name , and my Parents baseness , what am I obliged to you , but for an ill fame throughout the Universe ? you have satisfied your self in the illegitimate generation of me , and then Expose me to the shame of the world , to be branded to posterity ; but lo , this Declaration of mine shall acquit me , and leave the guilt of all ( Good Beldam ) upon you , in this my last Speech and Confession . THE SPEECH and CONFESSION OF The Covenant , At its Burning by the EXECUTIONER . I Come hither to suffer by the general Consent and Vote of Both Houses ; I am utterly a stranger to their Legislative power : I will not question their Authority , they that had power to give life and being , have doubtless the same to condemn and annihilate . Howere I thank them they have sent me to a Death worthy of my Parentage , 't is Roman like to be burned ; and 't is suitable also to my crimes ; Paricide and Witchery are punishable thus by our Lawes , and besides I have Northern chilnesse and coldness enough to endure it . I shall not speak much here , too much hath already been said for , and against me ; would this bright flame were the darkest Cloud of Oblivion , that ere covered foul guiltinesse , or that I might expire in a DARK LANTHORNE . But I know you expect I should say something of my Religion , truly I shall I fear very much disappoint you therein , I have not had time enough to be setled in it , nor have I any foundation whereon to bottom it . The Roman Catholicks have the Popes Infallibility ; The Protestants the 39. Articles , the highest I can derive my self from , is from a provincial Synod , and they have made me a Religion of my self , made up like the Alchoran , of Paganisme , Scotti Schisme , and some Christianity , and at the best but like Olivers Instrument , or Harry Martins Descant on the Rumps Act of Oblivion , which pretended to SAVE all at the beginning , but some in the middle , and none at all in the Conclusion , as wofully appears this day . I know there is a claim laid by my faction to the Geneva Discipline and Doctrine , I professe I do not own it . Our Presbytery and that is very different , they had no Kings to make experiments on , or to try Jurisdiction and Power with ; ours is a Tyrannical Presbytery , their 's a more sober Political Church Government ; we are but a ranting Schism from them : and therefore dying I speak it , I do not arrogate to my selfe their ( though not justified , or so much as approved ) Religion . For the Cause of my Death , I can here assign many . The first is Natural — Nullum violentum est perpetuum , Nothing can be permanent that is violent , my fury soon wasted and consumed those spirits which might have protracted and prolonged my Fate ; no abatement , no respiration allowed in my hast to the ruin of Three Kingdomes , till I had outrun my self and the Constable : though the ingenious justice of that Gentleman , who would have me whipt from Tything man to Tything man , till I came to the place of my Birth , would have delivered me into his hands . The second is Divine . I was first shown to the World as a Copy of Gods will to be done and obeyed in the new Ordering of the World ; I was styled the second Covenant of Grace . A Ray of the Divinity ; what not ? whereas another Herostratus was my parent . I frighted the first light that looked on me , till I had driven it into a Gloomy dismal Night , that overcast three Kingdomes ; and is it not just with Heaven , I should expiate those false Fires , and that imprecation be heard on me , Let fire come down from Heaven and consume me ? The third is Political . Laws and Government have made an universal League between Mankind , other compacts are but inclosures of the peaceably enjoyed Common : what a Deluge of Blood did the French Catholick League draw from that Kingdom , that it might have been said to have been a League with Death , wherever was any potent Rebellion maintained without some such Confederation ? And the Evils I have done , and the misery I have been the cause of , are little lesse then the most prevailing of them can boast of . 'T is both security and satisfaction therefore to the Laws , and established Magistracy , solemnly to extinguish these Flames of Sedition by their Justice in lighting me . Other Extrinsical causes there were , but being but subservient to these I shall passe them , lest I touch upon some jarring Strings , in the late Revolution . For this Death I forgive all the World , though I expect not to be forgiven . I shall leave such a deep impression in the Ruines of many Families , that it will exceed their Charity , or Times oblivion to blot it out . I am not able to make Restitution , The Crown and the Mitre will be I hope content with the Reversions : Private men must lick the Dishes . I carry nothing out of the World with me , and yet must leave something behind me . A stinking name to posterity . That justice that condemned me to this punishment , might have been pleased to order a bonefire of all the Presbyterian Books , printed from the beginning of the Troubles , and its first origine , for the Booksellers could have afforded them for wast paper ; but since they saw it not good , I am content with this small rogus . I leave all my proselytes and adherers in a sad plight . I owe much to them for their ardent affection to me ; but they have a recompence in their bosome , in their very conscience , and therefore I am not very solicitous for them . If they will still pine and murmur at my usage , and do as Children for a play thing or bawble , let the Fools even do so . I shall not trouble you much longer , Mr. Executioner , ( I have been better attended formerly ) I see none but Boys and Prentices ( as malicious Persecutors of me , as once of Dr. Lamb ) whom I cheated of their Holydayes , and therefore I must addresse my self to them . Beware I advise you of keeping your Indentures , that 's a sort of Covenant , which taken and observed in the strict rigid sense , will cause much Tribulation to you . You cannot but observe how your Masters are a●flicted by me , though taken voluntarily by them ; pray therefore restrain not any Liberty you can give your selves ; vow and promise any thing to a Girl , but beware of Covenants and Contracts , as long as you can be your Masters Oxiliaries . One word more to the Publick Faith men , I warn them not to trust to any solemn Juramental Engagement , 't is all one as to credit a Damme Cavalier ; It was clearly putting of their money to Interest , or the lottery of the Holy Cheat , when they advanced such wonderful sums for my Account . Nothing was ever lesse meant in this my whole conscientious businesse then repayment , and with this I should wish them to be satisfied . I have just done , for I have no prayers to say , the Spirit fails me , this is an Extempore punishment ; I doubt not of nor need I to ask your Curses , I believe you are all ready to mount me upwards — Executioner stay while I give the sign . Dun. I have stayed long enough already , I never got any of you within my Clutches , I take you for a good handsell ; h'a done now . Cov. So I will , let me say these words first , Dubium vixi , anxium morior , nescio quo vadam . Dun. You Conjure ; The signe : Cov. When the Presbyterians hold up their right hand again to the most High — , &c. Executioner do your Office. The Marquess of ARGYLES Last WILL and TESTAMENT . IN the Name of Smectymnnus and Hocus Pocus , so be it ; I Archibald Marquesse of Argyle , the Devils Viceroy in the Highlands , and the most Sacred Covenants Protomartyr in the Low , now a Prisoner in the Toll Booth at Edingborough ; calling to my mind , that my prefixed bargained terme of years is even expired , and knowing that all the Town cann't save me : Having recollected all my unparalleld Rebellions , Treasons , Murders , Rapine , Plunderings , Witchcraft , Perjury , Covetousness and Sacriledge ; for which I do expect to receive good Wages at the Hands of my Master , do make and Ordain this my last Will and Testament in manner and form following . First , because it is of Form to begin so , I believe with Pythagoras that Souls do transmigrate , I my self being that very Matchiavil that lived in Florence some Two hundred years since ; and therefore I will , that mine do forthwith after my Dissolution pass into one of his Wild-soule , thence into a Soland Goose , thence into a Scotch Pedlar , thence into a Man whom Lilly by the Stars prognosticated ( some ages to come ) to be made a Notorious Cuckold , so that by that means , it may be be sure at last to come to Heaven . Secondly , for my Body ( since the Parliament so detest that horrid Babarisme committed on the Marquesse of Montrose , that they think it not fit to retaliate it upon me the prime Author thereof ) it being at my own disposal , I request my Executors hereafter named , to see it solemnly interred with the spels of the Directory , and laid so shallow , that at the next Trump of Sedition , it may by the same raise-Devil Directory be conjured up again , and meet my exalted Head , that Bound mark of Presbytery , its ne plus Ultra , Hitherto shall you go and no further : But I forbid then any such superstitious procession , as to my scandal and great offence of the Brethren , was used to the gathered reliques of that late loyal Martyr . As for my worldly Goods and Estate with which the Covenant that Goddess Diana hath blest me , I say to 't Presto Jupiter , lightly come , lightly go , the wicked Cavaleirs will divide the spoile ; what was got by oppression , will be booned way by the Kings liberality , had mine been a mean fortune , it had not probably met with such Extremes . Nevertheless my dear Brethren in affliction , I have also a Portion for you ; as I had Time and Opportunity of getting , so I had the wisdome of hiding and concealing , and what I thus preserved , I give and bequeath in manner following . Inprimis , for that great Reverence and Religion I owe to the solemn League and Covenant , I give a Thousand pounds to the Pastors and Ministers of the Church of Geneva towards the Erecting a Shrine or building a Sanctuary for the Covenant , now persecuted and driven out of these three Kingdomes ; whose sacred ashes ( if they can be found ) I will also to be there deposited in a golden Urne to be provided at the charge of my Executors . Streightly requiring that no Tapors , Lamps , Torches , Links , or other ligh●s , be used neer the said shrine or in the said Sanctuary , it being Popish , Haeretical and impious , and most abhominable . And I do hereby lovingly request the said Church ( since our Kirk hath lost its Keyes ) immediately to excommunicate the London Hangman , and all other persons whatsoever who have had any hand in burning , or otherwise profaning that most Holy Thing . Item , I give 2000 l. more for founding a Colledge or Fraternity there , to be Christned by the name of the Society of the Covenant , and for founding a Covenant Reader in that University ; hoping that well disposed Presby 〈…〉 ●ill so adde to this foundation , that in a short 〈◊〉 may rival for villany with that of the Jesuists . Item , whereas the sad case of Dr. Burges hath mightily affected the tender bowels of the Sisters , who complain there is not a stone by a stone of all his late Purchases , particularly the great loss he hath had by the fire of the Covenant in his Deanery of Wells , to his utter undoing , and for which he is never likely to have a Breif ; I bequeath to him the sum of Five hundred pounds , it being a good competency to keep him in Bedlam all the remainder of his life . Item , I give to that little David of the Covenant that Champion of Presbytery Mr. Zachary Crofton an augmentation of an 100 l. per annum , as long St. Peters Bonds abide ; and that through any discouragement or restraint he may not faint and fall away , I add a Noble a day for Caudles and Cordials , charging him to stand manfully for the cause , he being the cheif Standerd bearer , in which this Impress is written , Tu Patronus , si Tu deseris nos Perimus . Item , as next in order I give to Mr. Jenkins not out of respect to his love of the Covenant , for Satan that buffeted him knows how weak he is in that point , but for his seditious preachments , for his turbulency of Spirit , and restlesseness against the Kings Government Five hundred pound ; I know that 's too much , for I detest a Recanter with all my Heart , and 't is not according to our strict Discipline to revoke a Tittle : but seeing how neer the brink Presbytery is brought , all things must be done to support it , and therefore we must make use of Renega● 〈◊〉 — Hang him he shall have it , but the Devil do him good with it if he recants again . Item , I le give Ten thousand pound for erecting a Seminary of such Rogues in Eutopia , for I cannot perswade my self there will Ever be the like in any of these three Kingdom●s . Item , not to forget Dr. Wilkinson , I give him Twenty shillings to mend the Bellows of his Mouth and Nose , against the next opportunity of blowing up the flames of a Civil War ; and for his Subdeanary of Christ-Church Oxen , a Fart . Item , to Mr. Poole with the red Head ( I like him the better for that ) I give Three hundrad mark to buy him some Manners , and Five hundred mark to buy him more Wit , else Presbytery will soon lose a prating nonsensical Cacafuego , and his Parish a troublesome Tythmonger . Item , To all those old Presbyterian Serpents that have slipt their skins , and are winding themselves into favour , in the A la mode Cassock , and in a submisse compliance lick the dust of the Bishops foot , and yet keep their Venome within their teeth , I bequeath to each a Scotch Thirteen pence half-peny for the use of Squire Dun , who shall shew them slip for slip . Item , I give Four hundred pound for the building of an Alms-House for the entertaining of all Antiquated Exauthorated Elders , who cannot sufficiently or quietly live in their own Parishes . Item , I give one One thousand Mark for the building of an Hospital or Pest House , for all such as are or shall be infected with the Scotch Plague , that is such as want Cloaths , Money and Friends . Item , To the several Sects of Anabaptists , Fifth Monarchy men , Quakers , &c. I give respectively Ten Groats to redeem their Meeting-Houses ; in condition they do not jeer that Covenant in which they voluntarily perjured themselves . Item , All my Offices and Preferments whatsoever , I give freely to those who are disabled to bear any in England . Item , For perpetual memory of Presbytery , I give a Hundred pound for the casting the figure of the dog in Brass that lay with the Elders Maid ; to be placed where the last Provincial Classis was held in London , as a desk for the Directory . Item , To any that can , or shall prove Presbytery to be jure Divine , I le give him Three Kingdomes ; for then they will not be worth the Having , and the Devils proffer , and my Legacy , will be all one . Item , I give to the Wife of Oliver Cromwell , for his keeping the Covenant in the right sense by murdering the King , a Groat a day . Item , I give to the late Secretary Thurloe , my debt due to me from his Master and the Rump for moneys expended by me for their use in Scotland , which was to be repayed me out of the Commission for Discoveries , when I was last in London , by Olivers Direction . I understand , and I thank him he hath made so large a progress in discovering , that he can pay it now to himself — The De'l was in me to suffer such a pittiful fellow to whiddle before me . Item , I give my Debentures to Captain George Withers Esq to purchase more Bishops Lands in lieu of those he sacrilegiously kept before : & that he may never cease scribling of Rhymes , I le not leave him a farthing . Item , I give to the Independant Gathered Churches under the cure and teachings of Cockain , Brooks , &c. all the ill qualities of our gasping Kirk , that by the impudence and deceit of their Pastors , their ruine also may be expedited . Item , I give to the Clerk of Mr. Calamies Church a Ring to wear for my sake , for his great Superlative zeal yet manifested to the Covenant — Item , To all the Sons and Daughters of Presbytery , who now mourn and lament , I give a Medal ( with my squint Eyes in it leering after other times , and a better day ) to dry up their tears . All these Legacies and Bequests , I will and order my Executors to perform and pay the morrow of the next Puritan Rèformation in England , or at St. Tibs Eve at farthest , without any Covin or delay . As for mine own Country , Relations , and Friends ; I do also dispose of my Estate to them , as followeth . I will therefore first that the whole Scotch Nation be put into mourning in remembrance of those ruines , dishonour , conquest , and slavery , which my Covenanting covetous designes have brought upon it ; though I would not have my Brethren of the Presbytery lay that so much to heart , as that they are like to do so no more . As to my Sept so famous heretofore in this Kingdome , as I never did them good in my life so they cannot expect otherwise at my Death , they have a Scotch Priviledge now to beg or steal where they please , without any frustraneous dependance or expectance on my greatness ; if my name will do them any service they may make use of it and sterne , since they are I fear rejected of God and Man. Item , To my dear Lady I give and bequeath her full and entire Joynture , which was setleed firm enough by Law before thanking her for all the kindness and benevolence I had from her , when my keeper was out of the way . Item , To my hopeful Son the Lord Lorne I give the inheritance of my qualities , leaving him an equal portion and share of Estate and Honour ; the first I forfeited from him , and the last he never had from me , nor is like to be capable of , since he must continue and preserve my hated nature : I give him my unnecessary blessing , as it is prescribed in that most exact sorm in the Directory . Item , To the rest of my Sons and Daughters , since I cannot be too indulgent a Father , I advise them for their great Consolation to read the Spanish Curate , and take what portions they please . Item , To all my Servants and Retainers , who I doubt not have learnt from me their Master to carve for themselves without bidding ; all they can cheat and purloyne from mine Estate as well as from others , besides my pronsim of Oat-meale for their lives , and Hemp for their Deaths . Item , To my Vassals of my Seignory , I give their long desired Freedome . Item , To the Poor of my Parish , for every Curse they give me , the sum of 000. And I do make and ordain my loving and intimate friends , Archibald Johnson , Lard Wareston , and William Dundasse , sometime Governour of Edinborough Castle Executors of this my last Will , to whom I freely give all the rest and residue of my whole Estate not hereby disposed , requesting them by all the obligations of Conscience and Honesty , to compeere suddenly in this Kingdome , and take upon them the Execution of the Premisses , no way doubting or mistrusting but that they shall be well rewarded . All this I ratifie and confirm by the mysteries of the stool of Repentance , on which I devoutly set my breech , and having done sealed it with a — And I do hereby revoke all former Wills by me made , as not being framed according to that Holy Pattern of the Covenant , from which under Damnation no man may recede a Tittle ; and which I will further to be cut in brasse and laid upon my Tomb-stone Subscribed ARGUILE . Done in the presence of Sir JOHN CHERSLY . DAVID LESLEY . THE CHARACTER OF The late MARQUES of ARGUILE . SO many remarkable accidents , such alterations of Government , Affairs of such moment and intrigues of State , do fall in with this Marquesses memoires , that it will rather seem a History then a Character to speak him out . His Birth rendred him very Noble , and his Education proffered him the advantage of making it Nobler , though for that he was beholding to the first Tempest of the Times , being by his late Majesty to oblige him from the Rebellion then on foot , created a Marquess . He was of Stature something exceeding the mean , like his own Country-men the Highlanders , with a biggness proportionable to it , his Face somewhat long , his Cheeks wide , the haire of his Beard red , his Eyes very much a squint , so that he was Nicknamed in Scotland Gleed Arguile , which remembers me of that Proverb — Quem Deus in oculo notavit hunc caveto . There will no more need to be said of h●s person , which the Hands of the Executioner have so lately profaned ; nor was there any thing in him that was good so remarkable , as to invite you to be curious , and it will be best for him that he sleep forgotten , lest the remarques of his face should fright fancifull people like a spectium . He was one of that wicked Triumvirate , who began continued and lived to the End of our Troubles . A most Dexterous Artist in that prime quality of a Scot , Dissimulation , which was the ground work of all the Exploits he did after . If ever he seemed what he was ( though that be not to be over-believed ) 't was in the matter of the Covenant , which he entred into so eager and resolutely , and left it and the world together so confidently and avowedly ; and yet the middle agreed with neither , when in the Crisis of the sincerity , Honesty , and Loyalty of that Libel which it so highly boasted of , as to the maintenance of the Kings Person Dignity and Authority ; by this Marquesses Counsel , his late Majesty was delivered into the Hands of the English at Newcastle . But it is most Evident , that the right spelling of Covenant is Covetousness , and according to that he very well kept it , having shared a good part of that 200000 l. given the Scotch Army for their departure . He was as versatile as a Dy , and like that sometimes , was plaid alwayes with very lucky hands ( as those times were ) and was every way as square , stood firm on his own interest , and could oppose a broad-side to every emergency of fortune ( then adored by the name of Providence ) He was in with all the several Usurpers , and that not by a servile subjection , but as a Petty Princes interest , that could help them as well by informing and discovering as supplies and stores , though the latter to Cromwell was a mere Braga●ocio , and beyond the High mightiness of his Highland Soveraignty , where his baseness had lost him all respect and obedience . Certainly he was the Proteus of the Age , and had not the sudden surprisal of our most happy resolution seized him sup●nely careless and at a great distance ( though he hurried up to London to wait on His Majesty ) and then bound him fast , that he could have no liberty to assume any other shape then what he was then found in ( being denied accesse or audience at Court ) he might have been a riddle still , whereas now Death hath resolved Him. All that ever he did handsomely was then , and yet that too was but a meer disguise , since so dissonant to the whole course of his life , a meer imitation , though so well personated that we may well let it passe for a bravery , and allow it to him as he was a Gentleman . He was a great Fomenter of war , yet cared not at all to endanger himself , like the Monkey that took the Cats foot to pull the Chesnut out of the fire , nor was he much to be blamed , having been by the Marquess of Montrosse so often put to shift ( and that narrowly too ) for his life : what he wanted of the generosity of a War●ier , he supplied with the malice of a Witch , being the most implacable revengeful Enemy , Loyalty ever met with in Scotland . Learned he was , and that not as a Gentleman enough to set off and polish but to accomplish him ; and a most exellent way of speech he had ( if it be possible any thing can sound handsome in Scotch ) very fluent and Rhetorical . His Speeches at his Tryal ( which were said to have been spoken ex tempore , because they would not allow him his delays , but compelled him to present answer ) are very grave and sententious , yet polite and very cunning . He was a deep Lawyer and was formerly Lord Cheif Justice , I think not much taxed for bribery ( for I take all their Lands , Estates , and whatever Scotland is worth not to be worth a Suite , much lesse the overplus of a Greazing ) yet all this while a bad nature predominated , like stinking Oyle upon generous Wine ; his potentiality to vertue never exerted it self , while his vices were most notorious and boyant . It is a truth undenyable that he died unpitied of all men , and the reason was this , the universality and complication of his vices could miss no mans eyes , and for one fault or other so many single observations hit him , as drew a general Odium upon him ; Excepting onely the Presbyterian Clergy , who alwayes had a particular respect for him , not from any other inducement but the necessity of dependance , the Kirk rides while the Lords hold the reines , and keep that people under the Tyranny of that worse then Turkish Government . He was the first Promoter of the Discipline , and that with an Earnestness extraordinary , wherein no doubt he served himself principally , and the large demeasnes he died possest of , will evidence , what religion he was of , and how beneficial a thing Reformation is to the first Projectors . He was at feud with all his Superiours in Scotland as well as his Peers ; of four Marquesses he procured the execution of three ; viz. Hamilton , Huntley , Montrosse ; the other , Douglasse , through his his impotency and infirmity escaped him , so that he was Lord Paramount there No doubt his abilities prompted him to cope with the greatness and Authority of those Noblemen , whose great and Honourable Families would soon have smothered and suppressed an ordinary Envy , while his burned and flamed at their Grave . He was a profound Politician of a fine Mercurial spirit , of whom it may be said dis-junctively , what his late Majesty said of the Earl of Strafford . He was su●h a Minister of State , that he might well be ashamed of himself ; and his Prince as rightly fear him . There was nothing wanting in him but Loyalty and Honesty , two such dispensable things with Presbytery , that they could hardly be afforded roome in their Morals for one whole age together ; but it had been direct Blaspemy to blend and incorporate them into their religion , however , for specious pretence sake they crept into the Covenant He was a most indefatigable carrier on of his Designes , and that with very great expedition , though his motions were eccentrick , but all turbulent , and violent efforts are usually very sudden : He thrice repaired , and recruited his broken Forces by the Marquess of Montrosse , before there could be any thought of an Enemy from him . He was never discouraged with any disappointment , but he would set the Kirk to thunder out Anathema's , and himself made Proscriptions and levies together , fight with the Pen and the Sword at one and the same time : but his Escripts were not Julius Caesars Commentaries , but C. Marius his publications and Sentencings , betwixt whom there is in many things a neer Parallel . To take a neerer view of him and put him altogether , he was absolutely Master of all the Arts of State ; it were no injury to him to say it was his religion , since the great successes of rebellion led him to a firm beleif that there was nothing but what was manageable by , and feasible to Policy . But he so mixt them both in his affairs that it was not easily discernable to which he owed most ; by the first he secured his Interest , and had not the excesses of the English usurpation out-run him , probably advanced his designes to that which Hamilton was suspected of ; by the other he procured an awe and reverence to himself , being vogued up by the Clergy , and rendred to the Vulgar as a Pattern of Piety and zealous promoter of Godliness , till such time as the vizor of the specious Reformation was laid aside , and bold fac'd Interest outstared the impudency of the Kirk , and made them veile to , and worship the Devil they had raised . In a word he was the right Antithesis to that Glorious Marques of Montrosse , so that whoever read or hath heard of his Excellencies , may by opposition know the vileness of this . Such is the order of the world , though there be no standing mean , yet that the Extremes should ballance one another : otherwise it had been a most hard fate for Scotland ( who can impute her dishonour and total Conquest to name originally but Arguile ) to have produced no Renowned Person his Contemporary , such as was Montrosse , whose Glories and Fame may fill up his Chasmes in their History . FINIS . A DIALOGUE BETWEEN Mr. GUTHREY & Mr. GIFFAN . Guthrey . BRother the Time is Come that we must glorify Presbytery in , and therefore I would have you to cloath your self with resolution like as in a plad , that our Ends may be like Heroick to the righteous Royalists , whom we sent before us in this way . Giffan . I doubt we are not so well appointed , but sure we that durst do any thing , may dare to die , and therefore , good Father Confessor , give me your blessing that I may be armed with all the Kirk Ammunition and store necessary for this Expedition . Gut. I am to seek my self , the perplexities of my cause , and the treachery of a revolting party have begot the staggers ; but I will muster up and summon all the confidence of my life past to bear up with at my Exit . Giff. My crimes are complicated and of a larger Extent then yours , and yet I doubt not but by the dram of the bottle and your good Example , to face it out rarely . Gut. Well said , for who would pule , and sneak now ; that ought to have been done before , when some favour might have been expected from it . The Kirk will Canonize us . Giff. Besides what Presbyterian is he that would desire life longer then he may have his will ? we should die of the sullens , if we were not offered this brave advantage ; but you must tell me what I must say , when I come to it , in honour of the Cause , and by what Epithete I shall stile it . Gut. Our Case is novel , and there was never any thing said before by any in our Condition upon this subject , save what was lately held forth by Arguile , most cunningly : now it is not requisite for you and me to be so modest or mealy mouthed , but we will bounce up the Covenant . Giff. Sir I am pretty well armed already , but if you teach me not now , when you have had so much time to digest it into a method , I shall shame you , and that will be little for your credit . Gut. Presbytery in a method ! I tell you you must rave at randome , never speak any thing appositely but what is direct treason , that you may be plainly understood , t is for our Brethren of England who yet are troubled with little learning and great benefices , to speak indifferently . Giff. Sir I say still tell me the form , I le be hang'd in the Presbyterian way . Gut. I le assure you that 's the comfortablest , and I have studied for it ; as you live a rogue so you die a rogue , or contrarywise , and the Hangman himself shall not dare to quarrel with you ; O the fear and terrour of Excommunication ! Giff. Sir pray do not spare it , thunder it out , damn the whole Town , leave nothing within a mile of a tree out of the Devils reach , 't is as soon done by the Kirk as by a Witch . Gu. That will not advantage me or you , there 's a consecrated place in the Market within the lines of Communication where we must expire , and I le trouble the Devil no longer , I wont go a foot further , here we began and here we will end . Giff. O Edinborough ! O Glascow ! and all the renowned places of our Principal Assemblies , thither shall the Precise ones go a Pilgrimage yearly , and devoutly worship . Gu. Well leave that to time , I shall now briefly instruct you what you are to do in this your last Act. Gif . I assure you I will not vary one Jota , I know you have the infallibility of the Kirk . Gut. Well then , first you must look as grim , and sowre as Varges , speak not a pleasing word to any of the Officers about you ; when you have thus composed your self , then you must with some vehement indignation declare and declaime against the licentiousness and loose living of the Times , where you must by no meanes take any notice of the Kings restauration , and his return to his Kingdoms and Government , unless a thing offer it self , wherein you may have an occasion to reflect an imputation upon him , there you may gird a little , but be sure you laugh but at one side of your mouth , else you spoil all . Gif . I think there 's no necessity of laughter on any side , but I am sure there will be grinning on both ; but I shall never know how to bring a story in so artificially . Gut. If you know but any Common places of raillery , Envy , Calumnations , lies , forgeries or other , stick not to lay them on soundly , you know the Presbyterian rule — Calumniare fortiter , aliquid haerebit with such loud reproachful Accusations the Puritans first began their designes against Church and State. Gif . Well Sir proceed . Guthrey . Then you must set forth the Excellency of our Way , by shewing what a blessed change was wrought upon the people of the Nation since the Covenant was taken , and what signal tokens there were of approbation of it . Giffan . You do not reckon this for one sure , do you ? Gut. O yes , that 's the cream of the jest , you must own this as the greatest indulgence of Providence in the world , it being an Evident proof of the grouth of Presbytery ; now it comes to be watered by the blood of its Martyrs ; 't was before a dry Plant , and cannot reckon one drop spilt before on it . Gif . Would it had been planted in Affrica , where better vegetables grow without aid of any moisture : Sir , I am sure mine will do it no good , it is not sound and wholesome , there are the Faeces of other Opinions in it , which will rather infect then propagate . Gut. You must understand our Modern Synods make no distinction betwixt the Cause and the Person in Martyrdome for Presbytery , if the Covenant be objected against you in observing any the least scruple thereof , either by sacriledge , Rebellion , or other ways — I can assure you , you die their Martyr . Gif . It is all one to me , I am not so curious , nor am I solicitous of that Honour ; nor yet would I die like Hugh Peters . Gu. No he was manifestly and apparently besotted , or else so frighted with Horrours and despairs within , that his after doom was begun before Execution here . Gif . Sir , I must clap in a word , I do not see our case to be much different from his , and I begin to coole , my Heart blood flutters and quakes , pray tell me what distinction the Modern Synods have made in this case . Gu. I see you are carnal and consult with Flesh and Blood , I spoke those last words of him , as an Independent , one whom the Kirk had cast off and rejected , alass ! we have delivered them to Satan ever since our Project failed in England , they are no more to us then Portugal to the Papacy of Rome , or a Protestant to a Papist . Gif . They say they are of a nearer relation to you , your younger Brothers and the wiser too . Gu. I confess they did follow our pattern a long time , but it was with a designe to spoil our copy , and they supplanted us by the same artifice we used , a greater seeming austerity of life and conversation ; now I must deal ingenuously , what ever they did else was conformable enough to what we hold forth , but rivals and competitors were not endurable . Gif . In short , I think you were all one , for I can guess shrewdly by my self ; after I had once taken the Covenant , ( like a man who looks for no directions in the midst of the mire ) I cared not what I undertook , through thick or thin . To swear for nothing was the next Employment to a Knight of the Post. I supposed we did not stretch forth our hands in vain ; so like other folks , I laid my clutches on what ever I met ; and to you my Confessor may I tell , I stretcht out my hand ( by my consent and approbation , for you must know I aim'd at preferment ) against my lawful Soveraign . Gu. Did you cut off his head , or were you personally present on the Scaffold when it was done ? Gif . No I was not , an advantage lay in my way , and my tongue tript over it , and so I gave out that I was a cheif instrument in that business . Gu. Push ! all your scruples are not worth a School-boys resolution ; first you are frighted with the President of Hugh Peters , one whos 's Codpeice had wasted his Head-peice ; and the thoughts of a Butcher and his Wife running in his mind just before the cleaver and fagots , may allow him a little despondency : but for the other , the bringing the King to the block , that 's the most impertinent case of conscience I ever heard of , for it is as Commonly imputed to us Covenanters , as our tautologies and wild excursions , bold and frivolous expressions in our Prayers and Sermons have been , and as justly . Comfort thy self Dear Brother , I tell you as long as you were not the Executioner , in oculis Diaboli , you did nothing . I preacht that Doctrine in effect some years before it was perpetrated , I thank God my Presbyterian Conscience had never the least Compunction in the world for it . I have got into such a traine of it , that if it had not been for that Anti-christian Fashion of Arch-bishop Laud to make a Sermon at my death . I would have preacht a Sermon on that Subject . However now I 'le do little less . Gif . Now your Consolations reach me , pray go on . Gu. For the rest I refer you to our Remonstrances ; I profess I wonder they do not hang them about my neck : Our Exquisite malice serv'd Moutrosse so , we took all his Declarations and papers , and fastned them like a band to the collar , his halter . Gif . If they put the Covenant to your Remonstrances t were but due Justice , but the law and sober men ( it seems ) scorne such impotent and pitiful revenges . Gu. I profess I should glory in them , as confidently as he did in his , nobly . I triumpht in the undeserv'd Fate of that Man , and my exasperating language when those loyal souls were sacrificed to our lusts , hath begot in me a relentless heart to mine own , much more ( Dear Brother ) your Condition . Gif . Can you not weep Crocodile for your self ? Gu. No , no , you shall see me observe all these things I have directed you in , to a punctilio , without the least approaches to Humanity . Gif . Do you mean you will be uncivil , or that you resolve to die Roman like ? Gu. I le do both , you shall hear me defie the King and all his Parliaments , Armies , and what ever comes within a Royal , Etc. Gif . Gods bread Sir , you 'l e'ne say enough for us beeth , would your reverence might hang for us beeth , I's never speak a word more against my Prince . Gu. Too late to repent Brother , do you not remember of whom it was said by Emphatical interrogation , Did not — die like a fool ? Gif . What do you deduce and infer out of this Scripture . Gu. That it is better to die like a Knave , and but that my time is short I would insist upon Reasons thereof , wherefore I will conclude with the Application onely . My Dearly beloved Brethren of the Covenant , stand fast in the perswasion to which you have sold your selves , body and soul ; and if there be any Jenkinites among you , that can turn as often as a Shrove Tuesday Pancake ( my ill boding spirit foretels me of a great Apostacy ) have no conversation with them , but continue stedfast , that so the blessings of your Scotch Parents may be upon you and yours henceforth and for Ever . THE RECANTATION OF Mr. PATRICK GILLESPY , &c. WHereas I Patrick Gillespy , Presbyter , being convened before the High Court of Parliament and the Lord Commissioner his Grace , and there charged in due process with several Treasonable and seditious speeches and papers against his Majesties Person , Family , Authority , and Government , of which I ought justly to stand convict , the said crimes being manifestly found releivant against me ; yet through the undeserved clemency of my Judges having obtained leave to consider and consult with my self , they desiring if by any means possible to reclaim or dispossess a Presbyterian spirit ; do in satisfaction to their Lordships , and out of a pressing fear of Death ensuing , most humbly recant and retract ( saving to my self alwayes a power if occasion serve to deny them again ) these following Errours , and dangerous Tenets . First , Whereas I have Dogmatically and avowedly taught that Princes if they will not be ruled tby he Kirk , and in all things conform themselves to their dictates , as being his Supream , and a power ordained over him , might by the said Holy Kirk be bound and manacled , or more plainly , imprisoned and deposed , and finally put to death . I do now truely and unfeignedly relinquish that fond Opin●on , begot in me by the Excess of our Lordly Domination over his present Majesty , ( as also the necessitated condition of his glorious Father ) when with us in Scotland 1650 , my eyes through the multiplied terrours of Death , seeing as through a glass the manifold danger of that Principle : the rather for that the gude people of Scotland will daunce no longer after our pipe ; when we thought the Circe● incantations and charms of our Kirk had transfor●●● and alienated them into Everlasting rebellion . I do therefore heartily and resolvedly abjure that Doctrine , which I know will never be believed again in Scotland , under the danger of being next inslaved , whereas they scape for th●s time , by being but conquered . And this I do informed by reason of State , not complying altogether with it in my Conscience . Secondly , whereas I have often declared in the Pulpit , that God had rejected his present Majesty , together with his Family ; for not owning the Hand of Providence against him , but pers●sting in the steps of his Ancestors , who were Enemies to Reformation : I do freely confesse from my heart , that I never thought of his restauration by any visible means abroad ; and it was so farre from the intendments of this Kirk , either to advance or defend him , that we would have made an Easier bargain of him then of his Father , had a Chapman offered in time : and ( as learned Coke , I mean the High Court of Justice Solicitor said in the very same case , for his life also ) since it was crimen Avaritiae non malitiae , covetousness not cruelty , I pray your Lordships do not put a greedy Presbyter to repent of that . And yet I will make bold a little further with your patience , while I repeat in an humble and submisse reverence , what a great Rabby of our way in England , effectually and advantagiously said for himself in a most curious Petition to the Rump of the Commonwealth of England , in the same words Mutatis mutandis , about Mr. Loves business . I shall omit the Title as no way serving my design , having declared already the Powers to whom it was addrest . Shemeth , THat your Petitioner being deeply sensible of your high displeasure into which by some late actings he is unawares fallen , hath made a greater research after the mind of God in these late dispensations of his Providence in the great Curns and Changes of State in this Common-wealth , and is therein wholly convinced , that all Powers are of God , and that He both dispose of them according to his own good will and pleasure , that he is also satisfied and convinced , that no person may presume under Damnation to resist or withstand the said powers . And whereas your Petitioner , by several failures of obedience to this Authority p'aced over him by God , is become obnorious to your Justice , and that accordingly he is to be tryed for the same , and unlesse your mercy mediate , and prevent the Sentence , is like to suffer the severity of your just indignation . Your Petitioner in all humility prostrates himself before you , beseeching you favourably to remit his offences , he engaging to live in all due obedience to your Government , and to pray for the prosperity and continuance thereof Signed W. JENKINS . This so well succeeded , that upon the return of those rotten members by Lamberts resurrection to their place , and possession of the power again , he was the onely man thought fit to preach the congratulatory Sermon , which he did very gravely and heartily , thankfully remembring their bringing him from life to Death , to see a like miracle for them in that their happy day : And why may not I , my Lord , be such an Honest godly Convert , if you please to try me but this once . Thirdly , whereas it is objected and proved against me , that neither during the Time his Majesty was in Scotland , nor since , I did ever so much as mention his Majesty , ( unlesse with bitter taunts and reflections ) in my Prayers , nay , have wholly discontinued praying for him after his defeat at Worcester , besides my discontented preachments , since his return to his Kingdoms ; I do freely acknowledge , that what I did was by the major vote of my fellow Remonstrants , and in obedience to the usurping English , whom in all Kirk policy and reason , and the general practise of our Brethren in England ( ever since 1642 when the warre began , where they prayed for the King as Gamesters for ill Dice , with Curse ye Meroz , ) we were forced to comply-with , even in our private devotions ; so fear'd we were that any body , nay God Alinighty himself should hear us to speak for the King. I must indeed herein acknowledge my weakness , for I cannot but confesse , that if we did not then excommunicate him 't was because we thought the English Sectaries would not thank us , who were able enough to shut him out of this Kingdome without our Keyes . As for my malapertnesse since his restitution , I humbly pray your Lordship to consider , how many inveterate diseases are grown upon Presbytery in its declining age ; Crazinesse and Testinesse are inseparable companions of it now , as madnesse , rashnesse and hot zeal gave life and being to 't . But if your Lordships suspect me incurable , deal with me as favourably as the English have done to Philip Nye , and I will learn and endeavour to frame my mouth ( with him ) to the thanksgivings of secret murmurs , whispers , obloquies and reproaches against the State and Kingdome . Item , whereas I stand charged with procuring and inciting the Parliament of this Kingdome , then sitting at Edinborough , to take away the lives of the Marquesse Montrosse , and those other Gentlemen then prisoners with him ; and that I did dispitefully , and maliciously traduce the memories of those Persons after their death . As I cannot deny it , so I will not nor cannot make any defence to it : if your Lord●hips be pleased to consider the Kirk , whose motto from Tomyr● was Satia te sanguiue , and whose inexpletible cruelties have murdered more in one age , then all the Tyrannies in the Christian world have done in Twenty ; you will find my particular case , like to one in a Contagion , I did that in the height of the infection ; for then the Tokens were on us , and we came to present destruction . A general malignancy and fury seized us , and we kill'd and slew those persons in our rage , whose courage , conduct and Loyalty might haved the Kingdome . My Lords , you have Confitentem reum to this Particular . And so I say no more to it . To all the rest of the charge exhibited against me , as refractorinesse , rebellion , the businesse of the Remonstrance , &c. I appear before your Lordships with a clear and cleansed stomach to confesse them , I have vomited up the Covenant , and have purged out the Remonstrance ; I am swept clean , and if your mercy enter not speedily , the seven deadly Devils of Presbytery will soon return , and I shall be worse then I was at first . Therefore I say make sure of me , lest like my Brother Crofton , I say one thing to night by way of submission , and the next morning boggle at it again , like an old Womans arse at no Certainty . Just , just now I am in the humour , if you let this cold fit go off me , and remove the Death-Head , I shall unsay all again , and then the London Elders will boast wonderfully , and some other fools will plague you with my Example here , as well as some there , therefore be sure you record it , that there may be no exception against the verity of it , when ever I may have the opportunity of reneging . Signed and Delivered to be kept as a Monument of the Courage of Sir John Presbyter . Patrick Gillespy . The POSTSCRIPT . PRay be pleased to communicate these sad Dispensations upon this our late Flourishing Kirk to the morning Lecture ; we are utterly divided here , such skipping and leaping from Principles , such a variation and contrariety to the received Discipline , that a Hopping diversicoloured Jack Daw may be a fitter Embleme for the Covenant then a Phaenix . You are never like to have any other newes but of Scotland , and so gude Brethren set your hearts at rest and be quiet . Farewell . FINIS . Notes, typically marginal, from the original text Notes for div A51762-e6670 Mr. Jenkins 
A57861	----	A true representation of Presbyterian government wherein a short and clear account is given of the principles of them that owne it, the common objections against it answered, and some other things opened that concern it in the present circumstances / by a friend to that interest. Rule, Gilbert, 1629?-1701. 1690 Approx. 45 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A57861 Wing R2228 ESTC R28113 10409875 ocm 10409875 44974 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57861) Transcribed from: (Early English Books Online ; image set 44974) Images scanned from microfilm: (Early English books, 1641-1700 ; 1389:11) A true representation of Presbyterian government wherein a short and clear account is given of the principles of them that owne it, the common objections against it answered, and some other things opened that concern it in the present circumstances / by a friend to that interest. Rule, Gilbert, 1629?-1701. 18 p. Printed at the Society of Stationers Printing House ... for George Mosman, Edinburgh : 1690. "Licensed Aprile the 18th, 1690."-- Colophon. Attributed by Wing to Gilbert Rule. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church. Presbyterianism -- Apologetic works. 2004-05 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A TRUE REPRESENTATION OF PRESBYTERIAN GOVERNMENT Wherein a short and clear Account is given of the PRINCIPLES Of Them that owne IT . THE COMMON OBJECTIONS AGAINST IT ANSWERED , And some other Things opened that concern IT in the PRESENT CIRCUMSTANCES . By a Friend to that Interest . EDINBURGH , Printed at the Society of Stationers Printing house in Harts-Close over against the Trone Church , for George Mosman Bookseller in the Parliament-Close , Anno Dom 1690. A TRUE REPRESENTATION OF PRESBYTERIAN GOVERNMENT . THat any of the Truths or Ordinances of God should need an Apology to be made for them , should be for a Lamentation : For it proceedeth either from the Ignorance or Perverseness of Men. The Principles , and way of Presbyterians , have undergone the common Fate of other of the parts of that Religion that Christ hath taught : It is the Sect every where spoken against ; and there hath been no small stir about that way : And this hath proceeded partly from the enmity against that curb of mens Lusts , and Enormities that is in ungodly men : And partly , from want of knowledge of that way , which even they may be under , whose Studies and Thoughts are imployed about things of another nature , and not about these matters , though they be otherwise knowing and thinking Men : Or from prejudice that their Interest may fill them with , to the hiding of Truth in this , from their eyes ; wherefore we think it our Duty to endeavour the vindication of this our Profession , ( with as much brevity and clearness as we can attain ) by First giving a plain account of what we hold . 2 dly , Taking off the most material Objections , and these that are most common , or reproaches that are used against us ; for we have to do not only with men otherwise Sober and Judicious , who differ from us : But with many whose Temper , Practices , and Designs ; are not such as becometh the Gospel . We desire as to approve our selves to our Blessed Lord and Master Jesus Christ ; so to satisfy the Minds of all Inquirers after Truth , but especially to stand right in the Opinion of His Majesty , our Gracious Soveraign , of his Grace the Kings High Commissioner , and of the Noble , and Honourable Estates of Parliament ; who we hope , as Nursing Fathers to the Church , will own us in those ways that the Lord owneth us in . Our Principles we lay down in a few Propositions . F●rst . We own Christ the Mediator , as the only Head over , and Lawgiver , to his Church ; and we disown any visible governing Head over the Church , however pretending to act in Subordination to him : Because we know none that he hath given such Commission to . 2 dly . Christ as Head of the Church hath given forth Laws , whereby the Affairs of his House should be managed ; and hath not left any Nomothetick Power in the Church to make Laws for her self ( her work being to declare and execute the Laws of Christ ) and the Laws of the Magistrate are not to appoint new ordinances , or Officers in the Church ; though he ought to give his civil Sanction to what Christ hath appointed ; and may make Laws about these things that are External to the Church , that is , which are common to her with other Societies . 3 dly . Christ hath appointed Officers in his House , and declared , how they should be qualified , and what should be their work : As in the beginning of the Gospel , he was pleased to appoint several extraordinary and temporary Officers , that were immediately called and extraordinarily Gifted by himself , as Apostles , Prophets and Evangelists , &c. The Apostles by Divine direction , did immediately choose some by themselves for itinerant work ( either from amongst the ordinary , or extraordinary Officers of the Church ) to exercise hic & nunc . their extraordinary Power ; ( which Officers we commonly call Evangelists ) so we do not find that he appointed any ordinary and perpetual Officers , except Elders , ( called also Bishops ) and Deacons . Phil 1 1. Of these Elders some were to Rule the Church , and also to Teach her , Heb 13 7. 17. Others only to Rule , 1 Tim. 5. 17. Which also was the practice of the first Antiquity , and it s desuerude complained of by Ambrose in the end of the fourth Century : And there are few of the Fathers in the first three Centuries , but they mention Sentores Ecclesiae , that represented the People in the Government of the Church with the Ministers . 4 ly How the Officers of Gods House should be qualified , is at length set down , 1 Tim. 3. 2. under the Name of Bishops ( which was the Name of all Church Rulers ) and Deacons , and Tit. 1. 6. 5 ly . Their work is fully set down , both negatively , that they should not be intangled with worldly Affairs , 2 Tim. 2. where having mentioned Ordination of Ministers vers 2. he requireth them , vers 3 , and 4. as Souldiers to endure hardness , and to be abstracted from worldly Business , which is to be understood , as much as their necessity doth permit . Also positively it is told us in general , that they are directed in this 1 Tim. 3. 14 , 15 and particular Directions are given about Preaching , and that in all the parts of it , 2 Tim. 4. 1 , 2. Censures , 1 Cor. 5 4. 5. 2 Thess. 3. 14. Ordination , 2 Tim 2. 2. II Tim. 5. 22. 6 ly . In all these , Ministers and Elders have no Lordly Authority over the People , but must act as Christs Servants , and theirs , ( in order to their Salvation ) 1 Pet. 5. 3. 2 Cor. 4. 5. yet they have real and proper ( though Ministerial ) Authority under Christ. 7 ly . It is not only of Divine Authority natural ; that there be a Government in the Church ( Anarchy and Confusion in any Society being contrary to the Dictates of natural reason ) but the Lord Jesus hath positively revealed his will in this : He having expresly committed the Keyes of the Kingdom of Heaven to his Servants , and that for binding and loosing ; retaining , and remitting of Sins : The Authoratative inflicting of Censures , whereby the man is declared to be free from guilt , and that his Sin is pardoned so far as Men can discern . 8 ly . What should be the Species of this Government is not left indifferent to Men ( whether the Magistrate or the Church ) to chuse , but is determined by Christ and revealed in the New Testament : In that he hath appointed what Officers should be in his House , how they should be Chosen and Authorized , viz. by Election and Ordination : what should be their Qualifications and Work : How they should manage their work , and rule the Church in common : That the Apostles committed the Ordination of Ministers to the Presbytery , 1 Tim 4. 14. and the Censures of the Church to a Community , 1 Cor , 5 2 Cor. 2. And not to one person , even in their own time ; is an unanswerable argument for this ; their example being declarative of the mind of God , where no peculiar reason appeareth for their Action . 9 ly . This Government the Lord hath not committed to Magistrates , who have no power to Ordain , nor deprive Ministers , or Elders ; nor to Excommunicate , or to relax from that Sentence : Nor to administer , or manage any part of that Work that is peculiar to the Church , as it is a Religious Society ; nor to appoint how the Church should be governed : But he hath committed it to the Church Guides . Ministers and Ruling Elders ; for to them are all the Directions about it given in the Word , not to the Magistrates ; they are to give an account of it . Heb. 13 17. They did manage it for diverse hundreds of years , when there was no Magistrate that did own , or countenance Christianity : And there is no hint in Scripture , nor Principle of reason that can evince , that this Power should devolve into the hands of the Magistrate , when he should become Christian ; neither are any Directions given to the Magistrate how he should administer any of the Ordinances of Christ. 10 ly . Yet we own the Civil Magistrate as Nursing Father of the Church and Custos utriusque tabulae legis Upon which account he is not only to provide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Church , and to procure her Peace and Unity by all good means ( as repressing of Heresie , Schism , and other Disorders , wherein he is to use a judgement of Discretion ; and not blindly to execute the Sentence of the Church ) but also may require all the Officers and Members of the Church to do what is their Duty : And that he may ( when the Case requireth ) convocat Synods , and Indict times of Fasting and Thanskgiving : Though for these we assert an intrinsick Power in the Church ; to which that of the Magistrate is not privative but cumulative : For we maintain a twofold Kingdom of Christ , one , as God over all men , in which the Magistrate is his Vicegerent ; another as Mediator over the Church as such , in which he hath Deputed no Magistratical , but only Ministerial Power : We hold also , that the Persons and Actions of Church-men are subject to the Civil Magistrate , and that they may be punish'd when they transgress the Laws . 11 ly . This Ministerial governing Power in the Church , the Lord hath not committed to all the Members ; nor to all the Males thereof : But hath made a manifest distinction between Rulers and Ruled , in the Scriptures mentioned already . 12 ly . The Lord hath equally intrusted all his Servants the Ministers , not only with the power of dispensing the Word , and Sacraments , but also with the power of Governing the Church : Which by his appointment , and acoording to the practice of the first and best Ages of the Churches , ought to be , and was done in common by Ministers acting in Parity , and not by a single Prelate set over the rest . This is accknowledged by most , and the most eminent of our Prelatick Brethren : And must be so by all of them who do not plead for a Divine Right of Episcopacy . Besides that , neither Names , Directions , or Reproofs given to Church Guides in Scripture , do import any such imparity of Power , nor is their any footstep of the exercise of it in Scripture ; to infer this disparity of Power from that of the Apostles , is most inconsequential : They being Universal , Extraordinary , Unfixed , and temporary Officers ; whom the Lord immediatly called , and abrogated their Office with their Death ; in that he neither called others to succeed in that Power , nor gave any hint that it should be done by the Church . It is as if one should say the Church was once governed Monarchically by a visible Head ( viz. While Christ was on Earth ) Ergo , It should be so still : Which no Protestant will aver . The Argument in Timothy and Titus is of the same Kidney , they being extraordinary and unfixed Officers , and so no precedent for after times . Neither can any Argument be drawn from the Angels of the Churches ; words not being often used properly in that mystical Book ; and we know that Theologia Symbolica non est Argumentativa . Besides that the Angel of Thyatyra was certainly a community , being spoken to in the plural Number . Revel . 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 13 There being no disparity of power amongst Ministers , by Christs grant of power to them : No man can make this disparity by setting One over the Rest : Neither can they devolve their power on One of themselves . For Christ hath given no such warrant to Men to dispose of His Ordinance as they see fit . And power being delegated to them by him , they cannot so commit it to another to exercise it for them , as to deprive themselves of it . Also , it being not a License only , but a Trust , of which they must give an account , they must perform the work by themselves , as they will be answerable . But we must contract , not being now disputing , but asserting what we shall be ready to defend as occasion shall be offered . 14 We assert Presbyterial Government to be so of Divine Right as We can make no composition with men about it ( though none shall be more condescending to them that are otherwise minded in what is consistant with Truth and necessary Duty then we . Yet it is not alike so in all the parts of it . For some parts of it are of Christs institution ; as the officers of the Church the Laws , and Censures of it . And others of the dictates of natural Reason ( which is also a Beam of Divine Light ) as that there be a Government and meeting , for managing of it ; that one preside in them , that lesser and greater parts of the Church had their meetings , as Congregational , Classical , Provincial , and National Assemblies for Government ; that there be a subordination and appeals amongst these . To require positive assertions of Scripture warranting every one of these ( though there want not Scripture examples and other hints to countenance severals of them ) is as unreasonable as if we should be called to bring a text to prove that we should come in to the publick assemblies cloathed and not naked : In an usual and not in an antiquat Garb 15 Whether the Moderator , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of rulei●g Church meetings should continue for one or more Diets or for how long a time is not determined by any institution of Christ , not by any general dictate of natural Light : Yet we judge a constant Moderator , highly inconvenient , and by all means to be shuned : For it he be imposed on the meeting it is an encroachment on their intrinsick power of governing themselves in such things as are peculiar to them . And though chosen by themselves , fatal ; and constant examples together with the inclinanations of men to usurpation , do shew it to have so violent tendency to Lordly Prelacy , as rately doeth it fail or the bad effects , nor can be expected , not to Issue in it . We maintain that no Church Judicature ought to cognosce of Affairs of State nor of Mens civil Rights , or Interests ; except their advice should be sought by the Magistrat concerning Sin or Duty in any such matter : As if the thing be manifestly Scandalous , and evidently dangerous to the interest of Religion and the Souls of Men. Neither do they inflict any punishment save Spiritual Censures . Their work is to enquire into , and declare controverted Truths ; to censure Scandalous Sinners : to try and ordain Ministers : to absolve the penitent , by applying the comforts of the Gospel to them and such like : Wherefore there is no Ground of Fear that they should Clash , or Cope with the Magistrate , unless they go beyond their line ; in which case they fall under the Magistrats coercive power . 16 The way how men come into any office or power in the Church , is by Election of the People , which designeth the Person ( in which Election as in other things they are to be under the conduct and Regulation of the Church Guides ) and ordination by laying on of the hands of the Presbytery , which is the meane of communicating authority to him : and the former of these ought to preceed the latter : For we find no warrand for a Ministerium Vagum in the Church , seeing even in times of great trouble and Persecution we read of none ordained by the Apostles , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the suffrages of the People . 17 Though superintendency , that is a power of inspection delegated from the Church to one , used in case of necessity when a qualified Minister could hardly be had in a Province : he might for a time be appointed to oversee them who could do little more then read the word publickly , that is no warrant for bringing qualified Ministers under that subjection in a constituted Church , where there are ( through the mercy of God ) competent number of Ministers . If our Principle be rightly understood , we confidently hope they will sugest grounds of answer for most of the objections made against us , to the minds of the intelligent and unbyassed : Yet we shall endeavour to afford some farther light this way also . 1 It is objected ( or rather we are reproached with ) by some , that Presbyterial Church Government is inconsistant with civil Government . Answ. 1. A simple denial is enough to stop the mouth of such bold Asserters : Neither hath the World yet seen any topick ( except calumnies ) whereby this could be pretended to be proved . 2 Experience proveth the contrary , Civil Government is advantageously managed in several of the most eminent of the reformed Churches , with that discipline of Christs House that we plead for . And our own land is a confounding instance that might stop the mouth of impundence it self ; wherein Presbytery commenced with the Reformation from Popery , and continued with much Peace , till an bitious Men by labouring to unsettle it , did disturb , and at last overturn the State. 3. We have already shewed how we give to Caesar that which is Caesar's , And to God that which is Gods ; neither can our Adversaries make any Power appear to be due to the Magistrate , but what we allow Him : Indeed Errastians do require for the Magistrate some Power that the Presbyterians cannot approve of : But this is not peculiar to us , but common to all that assert a Government in the Church distinct from that of the State : Which is the principle of Papists , Prelatists ( that are only such ) and Independents , as well as it is ours . 4 Our obedience to Magistrates in all their Lawful commands , and our peaceful sufferings of unjust violence are no●●our to all that can behold us with an unprejudiced Eye . And if instances can be given to the contrary , the disloyalty of some is not to be impured to all ( for what party of men hath not afforded such instances ) and where the peace was broken by Men of our way ( which were but a few ) it was the fruit of such insupportable Severities and Hardships , as even they could not have born who blame others for that practise : As late Instances do make manifest . 2 It is next objected that Presbytery and Monarchy are inconsistant , No Bishop , no King ; at least it is not so adapted to Monarchy as Pre ▪ lacy is ; and the Government of the Church should be so moulded as it may best sure that of the State. Answ. 1 The falshood of the Assertion , and maxim , is evident from what hath been said : Presbytery and Monarchy have well consisted in our own Land , and in France 2 None maintaine more loyal Principles towards Kings then Presbyterians do , who think themselves oblidged to feare God and Honour the King : And were alwayes ready to obey him in the Lord. 'T is true they cannot give him unlimited Obedience : But this is not as they are Presbyterians , but as they are men of Conscience , and will obey God rather than Man , which I hope the Objecters will not say is peculiar to Presbyterians , If they do , and plead for the publick Conscience ( as some of them have done ) to the laying aside the use of particular Consciences in the actions that are moral , ( which is to introduce practical Atheism ) They do not hurt our cause but their own . 3. Our practice hath also been Loyal in abhoring the Murder of King Charles the first , and in contributing the most effectual endeavours to restore His Son : And in owning and submitting to a King of a contrary Religion , so long as our Religion and Liberties were in any tolerable safety ; or the Laws that were the measure of our Obedience were any way regarded ; and what was then done , was not by us alone , 4 It is boldly alledged but not proved , that the Church Government should be fram'd according to that of the State , for that may be various , but this is one : And was so under the old Testament , though the Civil Government varied . 3 'T is said that Presbyterians encroach on the Authority of the Magistrate , by medling with state Affairs . Answer . 1 Our principle in this is already declared . And whatever Instances of former times , this allegation may seem to be built on had their rise from Statesmen taking the advice of Church Men in their assemblies : Who sometimes gave advice contrary to the inclination of the leading Men of the State : And if their zeal for a good Interest led them at any time to press their advice with Reasons and Threatnings from the word of God : And if some excess did happen this way , the blame lay on them who gave the first rise to it . Besides this when the actings of Rulers have a manifest and direct tendency to lead People into sinful Courses , ( such as imposing of unlawful Oaths , and engaging people in a false Religion ) who could be silent without unfaithfulness to God , and cruelty both to to the Souls of Rulers and People ? Another answer may be , by retorting this Argument on the prelatick Clergy : Do not Bishops fit in the Counsels , and interpose directly and formally in affairs of state , which Presbyterians never pretended to . 4 The rigidity of Presbyterians is objected . Answ. 1 Can any man have the brow to compare the rigidity of Presbyterians , with that of either Papists or Prelatists , either in bearing with no dissent from their way , even in the least matters , and which themselves count indifferent , or in the Bloody and cruel way of Persecuting such as dissent ; by Massacres , Inquisitions , horrid Tortures , Imprisonment , Fining , and strange Severities : Is there any thing that can be alledg'd against Presbyterians that can be once compared with the Persecutions that many in the west of Scotland , and elsewhere , have lately Endured ? Yea Independents cannot compare with the Moderation of Presbyterians ; For they ( most of them ) will not communicate with any but of their own way ; And so with none but those of their own Congregation ; which is far from Our way . As for Anabaptists and Quakers , They own none for Members of the Church but Men of their own Stamp : So that it may be on good ground said . That Presbyterians are the most Moderate of any Party that pretend to Religion . 2. That which Men call Rigidity in Presbyterians is mostly against Men's Immoralities , that are unquestionable such : If other Men be Gentle to these , it may recommend them to wicked Men's good liking , but will not render them acceptable to God : This strictness of discipline against scandalous Sins , is injoined in Scripture , and we go not beyond the bounds there set ; we rebuke such before all ; we do not punish them in their Bodies or Purses ; and our strictness falleth very far short of that of the primitive times ; as every one who hath read any thing of the History of the ancient Church knoweth , both their Catechumeni were detained from Church priviledges ; and their Penitents put to long and hard Pennance , at another rate then any thing that we do . 3. Wherein lyeth the Regidity of Our discipline ? Do not our Ministers deale with them who fall into scandalous sins , with all Meekness and Tenderness , admonishing them , laying before them the Evil and Danger of their way , the necessity of Repentance , the hope of Mercy through Christ that there is to the penitent . It is our way , even where the Sinner is most obstinate and rejecteth all advice , to wait for many weeks , before we proceed to Excommunication , that , that dreadful Sentence , if possible , may be prevented . We give publick Admonition three several Lords dayes , and sometimes oftner : We poure out Prayers to God , not only in secret , but with the Congregation as long ; that the Sinner may be turned from his evil way : And after all this we use to wait Patiently for the Mans Repentance : If he appear Penitent , the Sentence doth not pass against him ; and after Sentence is past upon the hardned Sinner , if afterward he shew any signs of Repentance , how readily is he received into the Church again , and we chearefully confirme our love to him And where Church Censures are used , it is not for Worldly matters ( not paying Church dues , as is the practice of some others ) not for small offences , but for Gross and Scandalous Sins , 4. For their severity toward such as differ from them in Principles , they think it their Duty not to bear them that are Evil , and to try them that say they are Apostles , and are not ; They have a zeal against Errour , Disorders and Usurpations in the Church , and cannot understand how they who do not own Presbyterial Government , should be the managers of it : Yet can use that Moderation ( and resolve to do so when opportunity shall be put in their hand ) as not to deny Church Communion to any sober and Religious Person , though of a contrary sentiment to them , in these inferior points of Truth . 5 ly . Another Objection , is from the Indiscretion of the present Ministers of this way : Their want of that Learning , Prudence , and other good parts that may fit them to manage so great a Trust , as is the Government of the Church . Answ. We know these are the diminutive thoughts that our Adversaries have of us : And we have not such high thoughts of our selves , as to magnifie our selves : We have cause to be humbled , ( as we hope we are , in some measure ) for our imperfections , both in Gifts , and Grace : Yet we may , and must ( being thus put to it ) say , that there want not men amongst us , who fall not short in Ministerial Qualifications , of them who have lately had the Rule of the Church ; and for the generality of us , it is the Opinion of the World , and of unbyassed men ; ( yea even of some , that are not of our way ) that these of the other party have no cause in their Glorying over us in this . 2 Church Government doth not require any great degree of politick Accomplishment : A plain Man who understandeth the Laws of Christ , and the Scripture Directions concerning Censures , is fitter to Govern the Church , than a great Statesman is . 3. Any Indiscretion that of late years hath appeared in our Conduct , may and should be imputed to our want of Liberty to govern the Church : Every one ( among Ministers and People ) did what was right in his own Eyes , and we do not deny , but there are some Indiscreet persons among us , as there are in all parties : And even wise Men in our Circumstances , could not shon some Acts that might seem Indiscreet , either to Adversaries , or to less considering Persons . 6 ly . The Divisions of Presbyterians are objected . Answ. 1. Where are these not to be found ; neirher Bishop , nor Pope have been able to keep them out of the Church ; or from among their own Party . 2 Our Divisions we do not deny , or approve ; we are men of like Passions with others ; We labour to shun Divisions as much as is possible , and through Grace have come to more Unity than they who reproach us with our Divisions . 3. The Divisions that were among us , as we deny not that our Mistakes and Corruptions had a hand in them , so we knew that Enemies were active to promote and heighten them : Which though it excuse not us a toto , yet it doth a tanto , and put our Enemies in mala fide to reproach us with them . 4. The Unity that the Prolatick party made in the Church , was like that of a conquering Tyrant , who beholdeth all that oppose him , slain before him ; there was peace to the King and Haman , when there was none to the people of God ; the Unity of some , is a Combination in Errour , and the result of a Conquest over mens Consciences , that now dare not mutter against the 〈◊〉 of their Imposing Task-matters : We think contending about Truth , more desirable than such peace : It is known that our Church enjoyed such Unity for many years after the Reformation , as was Celebrated by Churches Abroad , as is evident from the Preface to Corpus Confessionum till ambitious men began to trouble her with their Innovations , and Usurpations , and so were the cause of Division . 7. Many Object that if Presbyterians get Power , they will force all to make public , Repentance who have owned Bishops , taken the Test , or other Oaths that they dislike . Ans. Our principle is that , that publick Scandals ought to be publickly rebuked ; yet there are Cases in which the strickness of Discipline in this matter , may and must be relaxed : I shall name two . 1. When the matter of Offence is controverted , and the sinful practice is from the mis-information of the Conscience : Where the matter is not of the highest moment , and the person appeareth Conscientiously to follow his Light , Church Discipline may then be forborn . 2. When the fault is universal , either the whole , or the greater part , or a great part of the Church is guilty : The rigour of Censure ( that otherwise might be due ) is to be abated , even the primitive Church , though very severe in Discipline used a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Case : When many , or most had fallen in Persecution ; though the crime was of the highest nature , even denying the Faith A general Humiliation of the whole Church may be in stead of particular application of Censures ; I hope there is no cause of fear from Men of such moderate Principles . If in this , or any thing else , we have been chargeable with Excess , ( as who can clear himself of all blame ) I hope our riper Thoughts . Studies , and Sufferings , ( by the Blessing of God on them ) hath taught us , and will engage us to let our Moderation be known to all men ; considering that the Lord is at hand : And though we have been severely Beaten by our Fellow Servants ; yet we will stand in awe , and be loath that the Lord , when he cometh , should find us so doing to them . 8 ly Some Object . That in this way , Ministers may Domineer over People , even the greatest Men , at their pleasure . Answ. Beside that they must walk by the Rule set down in the Word ; and if they exceed that bounds , they may be curbed by Superior Judicatories : Or if their Insolence amount to the disturbing of the peace , the Magistrate may restrain them : We say , beside this , the Ministers do nothing alone , but with the peoples Representatives , the Elders , who may be of the Nobles , or any other Rank , as they are qualified for that Work , and chosen to it by the Church . Some other Objections are tossed among Men that talk of these things , which do not so much concern Presbyterial Government in general , as some parts of it , or things about it , that are now in agitation . The 9 th . Objection then , may be framed against the taking away the Election of Ministers by Patrons , viz. That if that be done , men of Note , and Interest in Parishes may be over-ruled by the multitude ( which often is ignorant , and heady ) and have Ministers imposed on them . Answ 1 That Patronages are an intolerable Grievance , and yoak of Bondage on the Church , and have alwayes been the cause of pestering the Church with a bad Ministry ; and a temptation to Intrants please the Patron ( farther than to his Edification ) rather than to please God : Beside the Simoniacal buying and selling of Gospel Ordinances , that frequently , and in all times have attended this Device of Men : But ( which is worst of all ) that it is a direct crossing Christ's Institution , and a robing his people of the priviledge he hath bequeathed to them : These things , I say , are fully proved elsewhere . And therefore if it be supposed that the Incovenience mentioned should follow from taking away of Patronages , yet it will not ( I hope ) move them who regard Christ's Institutions ; or the good of his Church , the Salvation , and Edification of Souls , to be for their continuance . 2 The same inconvenience was apt to follow on popular Election in other Ages of the Church ; and yet in the Apostles times , and in the first and best Ages , till the seventh or eight Century , or later , Patronages were not settled in the Church ; they came in among the latest Antichristian Corruptions and Usurpations ; The primi●ive Christians were not so tender of their Grandeur , and such priviledges as their rank in the World gave them , nor so little tender 〈◊〉 the Liberties of the Church , and the Interest of Christians , as such And if any such pretensions appeared to be owned by the Grand●●● of these times , they met with a severe Check , and that in lesser matters than acclaiming a Power of choosing Ministers for the whole Church● as appeareth by the Apostles reproving the Distinction even in 〈◊〉 Seats in their Assemblies , that was made between the Man with the Gold Ring and gay Cloathing ; and the Man in Vile Raiment : We are content to allow great Men all due Respect , but not to complement them with what is Christs Legacy to his People . And therefore we hope That they who are willing to subject themselves to the Laws of Christ , will be content to stand on equal Ground ( tho we be far from aiming at the Leveling principle in other things ) with their poor Brethren in the Church , with respect to Church priviledges , which belong not to Men as Poor or Rich , as Great or Small ; but as they are Christs Disciples . 3. It is carefully to be Observed that the Election of a Minister is not to be left to the Management of the confused Rabble ( tho' the meanest adult male Member of the Church hath a Right to assent or dissent ) but it is to be ordered by the Eldership and that under the inspection of the Presbytery ( and by the Presbytery where no Congregational Elderships is ) in the Number of which Elders it is to be supposed , that He●etors and Men of Interest in the Paroch will be , if they be tolerably qualifyed for , and will undertake , such an Office , and then they have a special hand in the Election , and cannot complain of being imposed upon : And the Eldership is to exclude from having an hand in the Election , them that are scandalous grosly ignorant , Heady and Scismatick , or any way disorderly . And if Divisions fall in , the Elders are Judges of the difference between the two Parties ; and are to consider the Reasons on both Hands ; and to ponder and weigh , as well as to Number the Votes . They ought also to exclude from voting in such Elections all such as are not fixed Members of the Congregation . And to lay more weight on the suffrages of them that are more fixed , and less on them that are otherwise ; caeteris paribus . For though Christianity maketh one a Member of the Church Catholick , yet a fixed abode is needful to make one a Member of , and to give a share in the priviledges of that particular Flock . But how to limit this fixation is not easie : For though some be manifestly unfixed as servants ; and others are manifestly fixed , as ancient inhabitants who are like to continue long in that place ; yet there may be a midle sort who cannot be determined by General Rules , but it must be left to the prudence of the Church to judge in this . If these things be duely considered . Great Men need not fear having a Minister obtruded on them ; especially if we add that Men of interrest usually are able to influence those that live under them , or that do depend upon them . 4. In the times wherein Patronages were taken away by Law Men of Interest and Respect found no cause to complaine of being ●●●●osed upon , but the Church laid down such directions ( as may b● 〈◊〉 in the Acts of the General Assembly August . 4. 1649. Sess 4● And the constant practice of the Church was to give such deference to ●●em as they were Generally satisfyed with the Elections : And they may still be perswaded that it will be the care of Elderships and Presbytries to do nothing that they can Justly complaine of . Besides that it may be presumed that no Minister , who regardeth his being useful , or his own Peace and Comfort , will enter into a place with the dislike of any considerable part of the People , either for Number or Quality . If it be objected that there were great Divisions and Tumults about Elections , in and about the Year . 1650. Answer . 1. So there were in the primitive Church , which the Advocats for Patronages use as an Argument against our Opinion , And yet that Church did not think of such a Remedy as puting the Election in the hand of one single Person , nor of taking it from the People . 2. At the time mentioned there was a lamentable Schism in the Church about other Matters ; and therefore it was no wonder it appeared in this Matter also , People were for choosing Ministers that were of the same Sentiment with them about the things then in Controversie , and this Schism was Industriously kept up and promoted by the Rulers that then had enslaved this Nation by force of Armes , and made use of Our Factions to wreath their Yoake on our Necks . It is a wide consequence to infer from this , that the priviledge of choosing their own Pastors should alwise be taken from the People of God. 3. When divisions appear in this matter , the controversie is to be decided by the Session . or Presbytery , Synod , or General Assemblies ; And if it amount to the breach of the Peace , the Magistrate is to interpose his Authority : These are the proper remedies of such divisions and not to deprive both parties of that which is their Right and Christs grant to them , because they cannot agree about it : It were a strange way of composing Civil contendings about Meum and Tuum , if that which they con end about should be taken from both , and given to a third Person ; the better way is , the judge competent is to decide in favour of him who is found to have the best Right ( if Arbitrators cannot compremise the matter ) So it is here . Another Objection ( the 10 ) Is concerning a question that ariseth from the present circumstances of this Church , under which it is Judged Necessary that the Goverement of the Church should be in its first setlement in the hands only of them who are known to be truely Presbyterian . Before we consider what is objected against this , It may be nedful to lay down the case And the grounds of the necessity of what we desire , resulting from it . It is then to be considered That the Church of Scotland hath almost ever been Presbyterian : It received that Government with Christianity and retained it while the Antichristian Doctrine and Government prevailed in other parts ; as hath been of late made appear . And after it had been overrun by Popery , it was reformed by Presbyters and that Government as it is founded on Scripture , so it hath continued in this Church ever since the reformation , save that it had some short interruption which did alwayes breed disquiet in the minds of People , and troubles in the Nation , and sufferings to some of the most Sober and best of the Ministers and People : And when in the Yeare 1662 That Government was suppressed ▪ and Prelacy set up by an Act of Parliament , this deed was never consented to by the National Church , but Presbytery as it had been settled by the Authority of the Church and State , so continued , and doeth continue settled by the Authority of the Church : Whence it may rationally be deduced , that the Ministers that entred by and under Prelacy , neither had nor have any Right to be Rulers in the Presbyterian Church ; they having had no call nor Authority given them from her ( whatever they might have in another Church that the State set up in the Nation beside the Church that then was in being , from which a great Body of Ministers and People did dissent , which Authority they were never suffered to exercise even in their own Church ) It is also to be considered that on this happy Revolution the King and Parliament have been pleased to abolish Prelacy : And have declared their Resolution by their Authority to settle Presbyterian Government . From this it followeth that the Prelatick Clergy should not be admitted to a share in this Government : Except such of them as shall by the Presbyterian Church be found qualified for the Ministry , and such from whom there is no hazard of overturning that Government that now is intended to be established : For they being more in number than the Presbyterians , is it to be imagined that Presbyterian Government can be safe in their Hands , or that they will not erect a prelacy in the Church , or something instead of it , or some way that is inconsistant with Presbytery in its purity ? And there being many among them known to be Insufficient , Scandalous , or erroneous , It is not possible that the Church can be purged of such , if they have the Government , but rather there is an hazard that the best Men should be cast out , and that by Church Authority , least they should stand in the way of their Designs . Wherefore as they have no just Right to such power , So Necessity ( which quicquid coegit , defendit ) doth barr their Exercise of such power in the present juncture . Mean while Presbyterians do declare , that they do not desire that all these Men should be restrained from the parochial exercise of their Ministry . And that who ever among them ( as soon as the Church can be in case to purge her self ) is not proved to be Insufficient , Scandalous , Erroneous , or extremely negligent , shall be cordially received into Her Society , And have the full Exercise of their Ministry , And that where uncontroverted Scandals cannot be charged on them , none shall be dealt with as Scandalous , because of their having had a Hand in this late publick Defection . These things thus laid down , let us hear what is objected against this course . 1 st . This is to set up Prelacy among Ministers , even while it is so much decry'd , that a few should have Rule of the Churches and the rest excluded . Answ. It is no Prelacy , but a making distinction between Ministers of one Society , and th●se of another : Though they be Ministers , they are not Ministers of the Presbyterian Church , they have departed from it ; we have continued in the good old way that they and we professed : It is not then unreasonable , that if they will return to that Society , they should be admitted by it , and not be Imposed on it , to overturn it . At the Reformation from Popery , was it a Prelacy in the few Protestant Ministers , that they were not willing to let the Popish Priests govern the Church ? Or did Nehemiah and the Iews pretend to any power over Tobiah , Sanbaliat and their party , that they would not suffer them to build with them ? Pardon these Comparisons , they are not intended to parallel our Brethen with either of these sorts of Men , except in this , that they are not of the Presbyterian Church , more than those others were of the Protestant , or Iewish Church ; and that there is hazard from them to our way , as well as there was from the other to their wayes . Obj. 2. By this means the lesser party in the Church of Scotland shall exclude the greater from the Government . Ans This is not absurd , where the greater party have left the Church they were of ; and the lesser hath abode in it , or rather , are left as the constituent Members of it : And when that greater party hath set up another frame of a Church , which they are now forced to part with , when they would return to the former way , they cannot Incorporate again with them who abode in it , without their consent ; especially where this consent is ready to be given on any tolerable Security for the way that the lesser party doth o●●e , and the other departed from . Obj. 3. What warrant is there for leaving to these men the Parochial exercise of their Ministry , and to deprive them of the other part of if : seeing the exercise of the Ministry in Teaching and Ruling is Quid Indivisum . Answ. There are two Reasons for this ; one is the necessity of the Church , which for such a critical interim as our lot is fallen into , may warrant that , which out of such an exigence , and for a constant continuance in the Church were unwarrantable : It is necessary on the one hand , that the Parishes be not deprived of their Labours , l●st a great part of the Country should be destitute of all Gospel Ordinances : It is as necessary on the other hand , that they have not Ruling Power in the Church with the P●esbyterians , left that Government which Christ hath instituted , and which is now designed to be Settled , be over-turned : And we know , that many things may be done in turbato Statu Ecclesiae ( such as we now are in ) which ought not to be allowed in paccato Ecclesiae Statu . Another reason is , we do neither deny their Teaching , nor their Ruling Power : Yet Teaching being common to the one Church way with the other , we may well allow to them the exercise of that among us , while Ruling being different in their way and ours , and the principle that they hold in it being eversive of our way , it is rational to deny them a share among us . Not to insist on farther Objections , whatever inconveniences may seem to follow on this conduct , may be answered by the force of Necessity already held forth , and objected by the speedy settling the Church upon its right Basis. FINIS . LICENSED , Aprile , the 18. 1690. 
A26784	----	The danger of prosperity discovered in several sermons upon Prov. I. 27 / by William Bates ... Bates, William, 1625-1699. 1685 Approx. 201 KB of XML-encoded text transcribed from 128 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26784 Wing B1103 ESTC R15611 12006077 ocm 12006077 52333 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26784) Transcribed from: (Early English Books Online ; image set 52333) Images scanned from microfilm: (Early English books, 1641-1700 ; 856:31) The danger of prosperity discovered in several sermons upon Prov. I. 27 / by William Bates ... Bates, William, 1625-1699. [8], 245, [2] p. Printed for Brabazon Aylmer ..., London : 1685. Reproduction of original in Huntington Library. Errata: p. 245. "Some books printed for Brabazon Aylmer in Cornhil": p. [1] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church -- Sermons. Bible. -- O.T. -- Proverbs I, 27 -- Sermons. Sermons, English -- 17th century. 2004-09 TCP Assigned for keying and markup 2004-10 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE DANGER OF PROSPERITY : Discovered in several SERMONS Upon PROV . 1. 27. Nihil infaelicius faelicitate peccantium , qua poenalis nutritur impunitas , & mala voluntas velut interior hostis roboratur . Aug. By William Bates , D. D. LONDON : Printed for Brabazon Aylmer , at the three Pigeons against the Royal Exchange in Cornhil . MDCLXXXV . The PREFACE . THE Experience of all Ages has verified , that none are exposed to more dangerous Trials than the Prosperous in this World. The great Tempter has found the Temptations of Prosperity so insinuative and prevailing with Men , that he attempted our blessed Saviour ; expecting , by the pleasant prospect of the Kingdoms of this World , and their Glory , to have fastned an Impression upon his Spirit , and tainted his inviolable Purity . But he found nothing in our Saviour , not the least irregular inclination to his Allurements , and could work nothing upon him . 'T is otherwise with Men born of the Flesh , in whom there is a carnal Heart ( the Centre of Apostacy and Corruption ) that is easily enticed and overcome by charming Complacencies . Prosperity is a disguised Poison , pleasant to the unwary sense , but deadly in the operation ; and the more pernicious in the Effects , because less dangerous in the Opinions of Men. The Temptations of Prosperity are so frequent and favour'd by us , that they give vigour to the inward Enemy , the sensual affections , and boldness to the malicious Tempter . They foment the carnal Appetites , that defile and debase the Soul ; and are the more rebellious and exorbitant the more they are gratified . Prosperity is the strongest obstacle against the Conversion and Reformation of Sinners . Whilst they are plying their various Pleasures , they have neither will nor leisure to advert to the Voice of Conscience , so reproachful and stinging to them , And many times Prosperity stupifies Conscience , that Men are fearless of Divine Judgments , involv'd in sensual Security . They will not reverence and obey God's Authority , till they feel his Power ; they abuse his Blessings to Pride and Vanity , Idleness and Luxury , and are hardned in their Impenitence , dyed with the deepest tincture of Ingratitude : they drive on through a course of Sin , till Death puts a period to their Lusts. How destructive , how penal is Prosperity to such graceless Souls ? When God rains Snares upon the Wicked ; when the affluence of this World is abused to satisfy their vicious Desires , 't is a sad forerunner of the Shower of Fire and Brimstone , and the horrible Tempest that shall overwhelm them at last . Others in Prosperity are not openly profane , and boldly vicious , yet are corrupted , and insensibly destroyed by it . They over-value and over-delight in the good things of this World , and please themselves in an opiniative Felicity in their present State. They enjoy the World with more appearance of Reason , and less Sensuality than the Riotous and Luxurious ; but their conversation with so many charming Objects , alienates them from God. They do not sanctify him in their Hearts , placing their highest esteem upon his most amiable Excellencies , and their dearest delight in communion with him . They look upon Religion as a sour Severity , and count nothing delightful , but what is suitable to the fleshly Affections . A deceit like that of a sick Person , who feeling no pleasure but in the easy intervals between his Fits , and the remission of his Distemper , should imagine that if he were freed from his Disease , he should lose all Pleasure : whereas the Delights of Health are more full and durable . The Angels are uncapable of sensual Pleasures ; their Happiness arises from the perfection of Good , not the allays of Evil. The Beasts are only capable of sensual pleasures , the remedies of natural Evils , Hunger , Thirst , Weariness , or accidental Evils , Diseases , and Pains : And many are so sottishly deceived , as to prefer brutish Pleasures that affect the Senses , before Angelical Joys that arise from the fruition of God's Favour , and Obedience to his Laws . This is a sad Symptom of an unrenewed Heart , and an heavy Presage of future Misery ; for God will not be our everlasting Joy in Heaven , if he be not our exceeding Joy upon the Earth . Others surrounded with Riches and Honours , are neither thankful to their Divine Benefactor , nor careful to employ their Prosperity and Power for his Glory . The Law of Mercy requires a solemn affectionate recognition of God's Benefits : but the Current of Prosperity drowns their sense of the Divine Goodness : and incogitant practical Atheism , is as destructive as Absolute and Speculative . And how many by the deceitfulness of Riches , are apt to imagine , that they possess with Dominion what they receive in trust : they might be rich in good Works , and if their Hearts were according to their Ability , be fruitful as Paradise , but are as barren as the Sands of Africa . They are in a mighty Debt for so many received Blessings , for which their Account will be heavy and undoing with the highest Lord. These and many other Considerations , make it evident how dangerous Prosperity is to the most that enjoy it here . 'T is therefore a Point of high and holy Wisdom how to manage Prosperity so , as to avoid the impendant Evils that usually follow it , and to improve it for our eternal Advantage . This is the Design of the present Treatise , and humbly recommended to the Divine Blessing , from one who most unfeignedly desires the Salvation of Mens Souls . W. B. THE DANGER OF PROSPERITY . PROV . 1. 32. The Prosperity of Fools shall destroy them . IN the former Verses , the Divine Wisdom is introduc'd in a very elegant and pathetical manner , reclaiming Men from their miserable Errors , to partake of Light and Felicity . The Address is directed to them with Upbraidings and Indignation at their Folly , and with tender compassion for their Ruin. How long ye simple ones will ye love simplicity ? and Fools hate knowledg ? Thus 't is said of our Saviour , the Incarnate Wisdom of God , That * he look'd on the Pharisees with anger , being grieved at the hardness of their hearts . We have also exprest , an earnest desire of their Conversion , Turn ye at my Reproof . And that is seconded by a gracious Promise , I will pour out my Spirit upon you , to illuminate and conduct you in the way of Life . But for their stupid obstinacy in despising the Counsel , and rejecting the Reproofs of Wisdom , they are surprized with utter destruction . This is described with that Train of killing Circumstances , that are the most forcible Excitations timely to prevent that Evil , which neglected , will be remediless : Because I have called , and ye refused , I have stretched out my hand , and no Man regarded ; I will also laugh at your calamity , and mock when your fear cometh : When your fear cometh as a Whirlwind , when distress and anguish cometh upon you , then shall they call on me , but I will not answer ; they shall seek me early , but they shall not find me : for that they hated knowledg , and despised the fear of the Lord. In their distress they supplicate for Mercy ; but as they were unchang'd , notwithstanding all the gracious Calls of God to Repentance , so he is not moved by all their mournful Intreaties , and takes pleasure in his Righteous Judgments upon them . Their final Ruin is resolved into its proper Cause ; the wilful hardness of Sinners , and the abuse of those Mercies that should have melted them into a compliance with the Divine Giver of them . For that they hated Knowledg , and did not chuse the Fear of the Lord. For the turning away of the Simple shall slay them ; and the Prosperity of Fools shall destroy them . The title of Fool , is the usual Character of the Sinner in the Language of Wisdom ; and 't is with great reason and congruity attributed to him , in opposition to Prudence , the universal Vertue and supream director of humane Life . For as by Prudence a Man so governs himself , and regulates his actions , as to avoid impendent Evils ▪ and to obtain that Good that is suitable to his necessities : So 't is the effect of Folly , not to foresee Evils to prevent them , and to neglect the Season of obtaining what is Good. And by how much the Good is more valuable and desirable , and the Evil is more pernicious and threatning ; in proportion , the Folly is more unpardonable and woful , that loses the one , and exposes to the other . And this is justly charg'd upon every wilful impenitent Sinner . Prosperity comprehends all things in the order of Nature , that are so much admir'd and desir'd by Worldly Men ; Riches , Honours , Pleasures , Health , Strength , Peace , Plenty , and the abundant Variety of what is grateful to the carnal Mind and Appetites . These Blessings of God , abus'd and perverted by the Folly of Men , are turn'd into Weapons of Unrighteousness , to offend God , and wound their Souls to everlasting Death . The Point I shall insist on , is this ; Prosperity abused , is fatal and destructive to foolish Sinners . In the treating on this Argument , I will , 1 shew how Prosperity is destructive to the Wicked . 2. That 't is folly and madness above all wonder , when Sinners abuse the Blessings of God to their destruction . 3. How just , and certain , and heavy their destruction will be . 1. I will shew how Prosperity is destructive to the Wicked . In order to the explicating of this Head , some things are to be premised . 1. This great World , with all the Parts and Creatures of which 't is compos'd , has an inherent Goodness and Perfection convenient to the End for which 't was form'd by the Creator , and that was to be useful and comfortable to Man in the Service of God. There is no Pestilence and Contagion in the nature of things , that are pleasing to our Faculties : they are dangerous , not as made by God , but as managed by Satan . They do not pervert the Minds of Men from any noxious inherent qualities , but as they are corrupted by Concupiscence . Upon this account St. John dehorting Christians from the Love of the World , as inconsistent with the Love of God , gives this reason of it , * For all that is in the World ▪ the lust of the Flesh , the lust of the Eyes , and the pride of Life , is not of the Father , but is of the World. He signifies the Objects , Riches , Honours , and Pleasures , by the vicious Affections , that make them deadly to Men. The Poison is not in the Flower , but in the Spider . And the Apostle speaking of the purifying Vertue of the Gospel , says , That * exceeding great and precious Promises are given to us , that by these we may be partakers of the Divine Nature , having escaped the Corruption that is in the World through Lust. This is evident by visible experience : for many Holy Men have enjoyed temporal Blessings without the offence of God ; and have been more holy and heavenly in themselves , more beneficial and good to others by his Mercies : whilst the Sensual , like the Ocean that changes the sweet Showres of Heaven into its salt Quality , turn the Divine Blessings into Provision for their brutish Lusts. It appears therefore that this Contrariety of Effects is not to be attributed to the quality of worldly things that is always uniform and alike , but to the different Dispositions of the Persons that use them . As the same Food is healthful or hurtful , as the Stomach is clear or foul that receives it : In some it renews the Blood and Spirits , strengthens and preserves Life ; in others it increases the sickly Matter , feeds the Disease , and brings Death more painfully and speedily . 2. The primary design of God in his most free and rich Benefits , is to endear himself to us , and bind us to his Service : for they are the most proper and convincing expresses of his Love and Goodness , and powerful Motives and Perswasives to a grateful correspondence of Love and Obedience . I * drew them , saith God , with the Cords of a Man , with Bands of Love. Goodness duly consider'd , engages to please the Benefactor . 'T is therefore said by St. Paul , That the goodness of God leads Sinners to Repentance . 'T is the most natural unconstrained Consequence that the Mind can regularly infer from his Clemency and Bounty . The Hearts of Men should be melted in tender Resentments of their unworthy Conversation towards him , and encouraged to return to their Duty , since he will graciously receive those who unfeignedly repent of their Sins : But the Event does not usually answer God's Aim . Men are harden'd in Sin by his Mercies . 3. When the Wicked abuse God's Blessings , defeat his Kindness , and frustrate the excellent Ends of it , he most righteously and severely continues their Prosperity , that foments their Lusts , and renders them more wilful and incorrigible , and the more guilty of their own damnation . What was said by Simeon , concerning the most glorious Gift of God , our Saviour , is applicable in this Case ; Behold , this Child is set for the fall of many in Israel , and for a sign that shall be spoken against . When the riches of Grace offered in the Gospel , are despised and neglected , the blessed Saviour of Souls is most justly ordained to be the occasion of their sorer Punishment . So when the common Benefits and Mercies of God are ungratefully perverted by Men , to the dishonour of the Giver , they are by Divine Determination ordered , for the aggravating of their Sins and Sentence . Prosperity is a fatal Ambush for their surprizal and ruin , according to that heavy Imprecation of the Psalmist , * Let their Table become a snare to them : and that which should have been for their welfare , let it become a trap , an occasion of their falling . This judgment proceeds from the most terrible and inexorable Displeasure : 't is better and more eligible to encounter all the storms of a raging World , than to enjoy the calm and security of a prosperous Sinner . For the more afflicted we are by Men , the more earnest are our addresses to God's propitious Throne , to incline his Mercy to regard and relieve us : but a Sinner , the more full fruition he has of the World , the more he forsakes and provokes God , and the more he is abandon'd to his worst Enemies , his Lusts , and Satan . This will be amplified more in the following parts of the Discourse . This being premis'd , we come to shew how Prosperity abus'd is destructive to Sinners , both meritoriously , as it induces a deadly guilt , and makes them obnoxious to the revenging Wrath of God ; and effectively as 't is opposite to the felicity and perfection of Man , that consists in the renovation of the Image of God in the Soul , and in joyful Communion with him for ever . This will appear by the following Considerations . 1. Prosperity is the continual Incentive of the vicious Affections , the fleshly Lusts that war against the Soul ; that deprive it of its Beauty , Order , Freedom , and Felicity . Man is compounded of Flesh and Spirit ; by the one he communicates in nature with the Beasts , by the other he confines with the Angels . By the original Law of Union , the Body was subject to the Soul ; and tho taken from the Earth , did not oppress it , and hinder its Heavenly flight : The Flesh did not lust against the Spirit , nor the Spirit against the Flesh. But as the motion of the two Eyes in the Head is always uniform , and directed the same way ; so Reason and Sence accorded , the Appetites were regular and concentrick with the Mind . Upon this established order , the internal Peace and Holiness of Man depends . But by the rebellious Sin of Adam , the Soul lost its regal Power and Freedom : and as in the first temptation the Soul infected the Body , so now the Body infects the Soul. The carnal Appetite , the spring of Lust and Anger ( that infernal pair that reigns so universally ) over-rules the rational Will , and gives Law to Men. The love of sensual Pleasures is natural to Men ; as Temptations are more charming and increas'd , 't is more predominant . The Senses , the Fancy , and the Passions , are in a conspiracy against the Soul ; and there is a continual circulation in their working , they excite one another . By the Sences pleasing things obtain an easy entrance into the Fancy ; and Fancy has a strange power to charm or terrify by false Representations ; it amplifies the Evil , and heightens the seeming Good of things ; and by the inspiration of Fancy , the Passions are moved , and the Passions being allured , bribe and seduce the Mind , and draw the consent of the Will by the actual Pleasure that is mixt in the gratifying of them . And as Adam lost his Innocence and Paradise by his compliance with the blandishments of his Wife ; so the Soul loses its purity and happiness , by yielding to the Desires of the Flesh that is in conjunction with it . For this reason , Man in his fallen State is called Flesh , as if there were no other Principle in his Nature , and of his Operations . The Spiritual and more noble Faculties , that were made for delightful Communion with God , are sunk into Carnality . The description of Men in their natural State , by the Apostle , is a full proof of this : We all had our Conversation in times past in the Lusts of the Flesh , fulfilling the desires of the Flesh , and of the Mind . 'T is observable that the lusts of the Flesh , that spring from the sensual Part , are drawn forth into act by the concurrent Wills of the Flesh , and of the Mind . The nobler Faculties , the Understanding and Will are depraved , and freely indulge the Carnal Appetites in their pursuit of Pleasures . Prodigious degeneracy of the reasonable Creature ! Of this we have a resemblance in the marvellous transforming Power of Nature . If a Cyon be grafted into a Tree of another kind , the Fruit that grows on it will not be according to the Nature of the Stock , but of the Graft that over-rules the Sap , and turns it to its own quality . Thus the Beast is grafted into the Man , and the intellectual Powers are corrupted and carnal . The Mind is employed to disguise the Ignominy and Guilt that attend the Lusts of the Flesh ; and the Will consents to a submission to those ignoble and unruly Appetites . Man has only this privilege , that he is a more ingenious Brute , to spring new Pleasures , to make provision for his sensual Desires , and to accomplish them . Now in Prosperity , when the Senses are entertained with variety of alluring Objects , the Fancy is more predominant and contagious : It has more force , vivacity , and extent , the more 't is conversant about sensible things : And the polluted Imagination is the most active and general Principle of corrupting the Heart : for the Mind transcribes a Copy of what is written in the Fancy , and presents it with a false gloss to the Will , that is ready to chuse what brings actual pleasure . And the sensitive Affections are excited by the Fancy , so that the presence of a suitable Object , foments the warmth into heat , and turns the heat into fire , and the fire into flame . And the more the carnal Affections are indulg'd , the more they are inlarg'd , the more importunate and head-strong they become ; and the Soul is utterly disabled from recovering it self from the besotted vile prostitution , to the ignoble and unruly Appetites . Millions had been less guilty and defiled , and less miserable for ever , if they had not been surrounded by pleasant Temptations and intanglements of Iniquity . 2. Prosperity occasionally incenses the irascible Appetite : For the usual Incentives of Anger , are the crossing the Desires , and Contempt ; and the stronger the Desires , the more impatient they are to be controll'd ; and in proportion to the height of mind , is the indignation for any contempt that is offer'd . Now prosperity makes the carnal Desires more exorbitant , and consequently raging when frustrated . Violent burning Desires , when controll'd , provoke violent burning Anger : and Anger inflam'd , extinguishes the calm Light of Reason , becomes blind and furious in revenging apprehended Injuries . 'T is the Inquiry joyn'd with Conviction , by St. James , From whence come Wars and Fightings among you ? Come they not from your Lusts that war in your Members ? The voluptuous , ambitious , covetous Passions when disappointed , are the common and natural Causes of all the bloody Disorders in the World. The other cause of Anger , is Contempt , either real or suppos'd ; and that is more provoking to those , who rais'd by Pro sperity , look with a distance of Mind upon others below them . Prosperity in any kind , swels Men with a vain opinion of their Worth and Dignity ; and makes them insolent and intolerable . There is a strange distemper of the Eyes in some Persons , where-ever they look , their own Image visibly encounters them . The reason of it is assign'd by an inquiring Philosopher , ' That the visive Faculty has not spirits and vigour to penetrate through the Air to see other things , and the Air as a Glass makes the reflection of their own Image . Thus one of a shallow and weak Understanding , is continually representing to himself his own conceited Excellencies . And Prosperity increases their esteem of themselves unmeasurably above their just value . 'T is like a Concave Glass that breaks the Rays , and dilates the visive Angle ; and by a natural Inchantment , makes an exorbitant Figure , a Dwarf to appear a Giant . Now as Pride is the usual Concomitant of Prosperity , so there is no Passion so inseparable from Pride , and so proper to it , as Anger . By Pride comes Contention ; 't is the observation of the wisest Man , confirm'd by universal Experience . Pride makes Men imperious and impatient , boisterous and stormy against all that offend them . Pride , Anger , and Revenge , like Serpents twine and wreath about one another . Pride interprets an Offence as an high Contempt , and raises Anger ; and Anger provok'd , takes proportionable revenge to the conceived Injury . We have a Tragical Instance of this recorded in Scripture . * Hazael when foretold by the mourning Prophet , that he would stain himself with the Innocent Blood of the Israelites , slay their young Men with the Sword , and dash their Children , and rip up their Women with Child : He startled at it as an execrable Cruelty : And Hazael said , But what , is thy Servant a Dog that he should do this great thing ? And Elisha answered , The Lord hath shewed me , that thou shalt be King over Syria . When advanc'd to empire , he devested humanity . Pride armed with Power is furious at opposition ; and the flaming Passion , like a frightful Comet , presages and produces terrible Effects . Thus 't is evident how the Lusts of the Flesh are fomented by Prosperity . 2. Prosperity inclines Sinners to an impious neglect of God , that is a Sin of the highest Nature , and prolifick of innumerable Evils . All Sin is an irregularity , either in the excess or the defective Extreme , either in overvaluing and loving the Creature , or in the disesteem and indifference to the Creator , and Prosperity increases the aversion of the carnal Heart from God , in the same degrees as it strengthens the propensity to the World. For the opening this , it will be necessary to consider the essential and eternal Respects due from the reasonable Creature to God. And they are four comprehensive of all the rest . ( 1. ) A solemn thankful recognition of him as the Author of our Beings , and all the Comforts we enjoy . ( 2. ) Supreme love to him . ( 3. ) An humble fear of his Displeasure . ( 4. ) Entire obedience to his Will. As in this regular . Universe , every kind of being has its proper End ; so it cannot be denied , without the most evident absurdity , that God in all these respects is the chief End of Man. ( 1. ) A solemn thankful recognition of God , as the Author of our Beings , and all our Comforts , is continually due to him . The neglect of this is so contumelious to the Majesty and Glory of God , and so contrary to those most binding Obligations to his Mercy and Goodness , that 't is an Offence infinitely provoking . In every Transgression the authority of the Lawgiver is despised ; but this immediatly reflects dishonour upon the Deity . As a common Felony is a breach of the King's Laws , but Treason not only violates his Laws , but strikes immediatly at his Person and Dignity . Now Prosperity inclines sensual Persons to this wretched neglect of God. The World , with all its desirable things has the Dominion and full Possession of the Understandings , Memories , and Hearts of Men , and serious Thoughts , with warm Affections towards God are banish'd from them . 'T is the Character of a Wicked Person , but most proper to him in his Prosperity , God is not in all his thoughts . Of this Impiety there are several Degrees : the highest is explicit Atheism , a disbelief of God and his Providence , of his Being and Bounty ; and this is sometimes occasioned by plentiful Prosperity . And the Consequences are , Pride that blasts the Mind , as it were , with Lightning , and Confidence in the things of this World. Of this we have astonishing Instances in the Scripture . Nebuchadnezzar transported in a vain-glorious flush of Joy , at the view of his magnificent Works , breaks forth in those lofty insolent Expressions ; Is not this great Babel that I have built , for the House of my Kingdom , by the might of my Power , and the honour of my Majesty ? as if he had been raised by his own power , and did not owe his Greatness to the King of Heaven . Thus 't is charg'd against the Prince of Tyrus , Thy Heart is lifted up because of thy Riches ; and thou hast said , I am a God , and sit in the Seat of God ; and thou sets thine Heart as the Heart of God. He presum'd that his Throne for Glory and Stability was like the Divine Kingdom , that cannot be shaken , and forgot that he was a frail Man in a mutable World. Plentiful Prosperity is so strong a Temptation to Atheism , that a wise and holy Saint earnestly deprecated it as a pernicious Snare : Give me not Riches , lest I be full and deny thee , and say , Who is the Lord ? The Carnal Heart , in the full fruition of the World , is apt to ascribe all to the course of Nature , or to humane Contrivance and Endeavours , without any serious acknowledgment of the Divine Liberality and Beneficence . Prodigious Ingratitude , and equal Folly ! As if one should imagine that a Fountain of Water had not its original from the Sea , but from the Marble Stones , through which it immediatly and visibly springs . Or as if it were requisite the Hand of the Giver should be as visible as his Gifts . Now altho few arrive to this heighth of Impiety in actual Thoughts and open Words ; yet prosperous Sinners are always guilty of an interpretative and virtual denial of God : they have not a solemn grateful remembrance of their Benefactor and his Benefits , and a due sense of their dependance upon him . It was the wise and holy Counsel of Moses to Israel , When they should be possest of Canaan , a place full of delight and profit , * When thou shalt have eaten , and art full , then beware lest thou forget the Lord. The Caution so enforc'd , intimates a sinful disposition in the carnal Heart , in Prosperity to neglect God. There may be a notional remembrance of him in the Mind , a naked ascription of all good things to his Providence , a complemental visit in exterior Worship ; yet without an inward cordial sense of our dear Obligations for his most free Favours . The Apostle charges the Rich in this World , not to trust in uncertain Riches , but in the living God. So foolishly are Men prone to depend for protection , reputation , and provision of all things upon their Estates , as if they were unconsumable , and neglect God their Rock , who is the alone sufficient Foundation of all our Hopes and Comfort . ( 2. ) Supreme Love to God is an indispensable Duty from Men upon the account of his most amiable Excellencies and Benefits . Thou shalt love the Lord with all thy Heart , with all thy Soul , with all thy Strength , and with all thy Mind ; this is the first and great Commandment , and consequently a coldness and indifferency to God ▪ much more a strong aversion from him , is a sin of the most heinous nature : now Prosperity has a special malignity to disincline the Heart from God. The supreme Love of God includes an Act of the Understanding , a transcendent esteem of his Favour ; Thy loving-kindness is better than Life ; it inspires the Soul with ardent desires after him ; My Soul follows hard after thee ; it produces the most joyful satisfaction in Communion with him . The Thoughts of God are unspeakably precious and sweet ; the Ordinances , the blessed Means of conveying his Grace , are highly valued ; and Sin that displeases and separates from God , is hated as the greatest Evil. Now the Soul must be refined to a heavenly temper , to some degrees of Angelical Purity , before 't is capable of Light to see his spiritual Excellencies , and Love to enjoy them . And if the Soul does not make the Body Heavenly and Spiritual , the Body will make the Soul Earthly and Fleshly . From hence it is that the affluence of things pleasing to the Senses , fastens the carnal Heart to the World as its Happiness and Heaven ; it darkens the Mind , and vitiates the Affections , that the Soul can neither taste nor see how good the Lord is . 'T is the universal Character of Men in the carnal State ; they are lovers of Pleasure , more than lovers of God. And a remisser degree of Love is comparative Hatred . A Sin of astonishing guilt , and not less odious to God , and damning in its Nature , tho little observed and resented by carnal Men : for the highest dishonour of God is complicated with disobedience in it . A Sin that deserves and inflicts the sorest Punishment ; for God alone , whose goodness is infinite , can make us perfectly and eternally happy ; and the spiritual separation from him is such an unvaluable loss , that when truly understood , is the foundation of the heaviest sorrow . ( 3. ) The Fear of God , is a most distant affection from the Heart of the foolish Sinner in his Prosperity . The Fear of Reverence , and the awful esteem of God , that proceeds from the reflection upon his glorious greatness , is a grace that remains in Heaven : the Angels in all their bright degrees of Excellence cover their faces before his Throne . The fear of Circumspection that restrains from displeasing him upon the account of his Justice and Power , is a proper Affection to Men in the present state . The Blessed in Heaven are above this Fear , being confirm'd in a state of unchangeable perfection and felicity : the Damned in Hell are below this Fear , in that no change can make their Condition worse : but 't is most useful and congruous in this middle state . This Fear of God is the beginning of Wisdom , the first and chiefest part of it in respect of Order and Dignity . For the true Notion of Wisdom , consists in the foresight of Evils , in the choice and use of effectual means to avoid it , and it is the best Wisdom that avoids the greatest Danger . This Fear is the Principle of Conversion from Sin to Holiness ; exciting us to make God our Friend , who is so dreadful an Adversary , so Holy and Just , that he will not connive at Sin , and spare the Guilty and Impenitent ; and so powerful , that with one stroke he can utterly destroy his most stubborn Enemies . Carnal Security is directly opposite to this Fear of God , and nothing does more harden and fortify Men in Security , than a prosperous State. The Voluptuous and Sensual are without apprehension of Danger , till imminent and in their view . Because they have no changes , therefore they fear not God. Uninterrupted Prosperity tempted them to Atheistical Security : and as none are sollicitous and in anxiety , lest the Sun , whose presence is the support and beauty of the World , should not arise in the morning , because its regular course is establish'd and constant ; and it would be a Miracle contravening the Order of Nature if it should be stop'd ; Thus the long enjoyment of Plenty , and Ease , and Peace , renders Men constantly secure and fearless , as if the tenor of their Prosperity were invariable , and no evil could disturb it ; or at least they will set back the expectation of Evil at a great distance , like those prophane Scorners mentioned by the Prophet , They say , the Vision he sees is for many days to come , he pro phesies of the times afar off , and with a brutish stupidity , slight the Divine Threatnings . And from hence it follows , that none are so rebelliously and boldly disobedient , as the prosperous Sinner ; which is the fourth thing to be considered . ( 4. ) Entire Obedience is due to the Supreme Lawgiver , who is able to save and destroy for ever : yet he is mercifully inclin'd to pardon the Infirmities of Men , and greater Sins retracted by Repentance . There are Sins of Ignorance , when a Man dashes blindfold against the Law ; and of suddain surreption , when there is no time to deliberate , and for recollection ; and the best are not exempted here from Sins of this nature : there are Sins of deadly malignity , when Men are careless of God's Commands , and indulge their Lusts , tho not without some remorse . But the prosperous Sinner is usually most presumptuous , he sins with a high hand , and incurrs a greater guilt , and shall be exposed to greater punishment . When the Fear of God is extinguish'd , Luxury takes the Reins , and breaks through the Hedg of the Law , without feeling the wounding Thorns , the fearful Threatnings in it ; and drives on through all the degrees of Sin. 'T is the aggravation of the Israelites Ingratitude ; Jesurun waxed fat , and kicked ; and lightly esteemed the Rock of his Salvation . They were like Beasts high fed , that become fierce and untractable , will endure no Yoke upon them . The prosperous Sinner securely despises the Commands of God , and by an implicit Blasphemy dares his offended Omnipotence , as if he were stronger than the Lord. He concludes his safety from his present success , and says in his heart , I shall have peace , tho I walk in the imagination of mine heart , and add sin to sin : The Lord will not spare him , but the anger of the Lord shall smoke against that Man to his destruction . 3. Prosperity exposes dangerously to the tempting Power of Satan , whose Subtilty , Malice , and Diligence , is always exercised in training Men to Perdition . His destructive Power cannot make immediate impressions on the Soul , but he tempts by Objects without , and the Affections within ; the World and the Flesh that are in combination with him . He is accordingly stiled , the God of this World , as he reigns in the Men of the World , by using the things of the World , to obtain and establish his Kingdom . He blinds their eyes by glittering Temptations , deceives and surprizes them by his Fallacies . And altho 't is difficult to conceive and unfold his internal Agency , and pernicious Operations ; and 't is certain he cannot make a forcible entry into the Soul , and tempt with prevalency and success , without the consent of the Will , yet we are told , that he is a prime Mover in the sins of Men. He entred into Judas , and by putting a lustre on the Silver , exciting his covetous desires , prevail'd with him to betray the Lord of Glory . He works powerfully in the Children of Disobedience . They are as it were possess'd and acted by his strong Incitations . They are said to be taken captive by him at his Will. 'T is an allusion to the catching of Beasts ; when by the address and craft of the Hunters , they are drawn or urg'd into the toil prepared for them . Now Prosperity furnishes him with the Materials whereof he weaves the most fatal Snares : for his strength and art to destroy principally lie in specious Representations , and fallacious Promises of happiness in the enjoyment of worldly things . This will appear , by considering , 1. That pleasant Temptations are most apt to seduce the Souls of Men to ruin . As in sowing the Earth , when there is a congruity between the Soil and the Seed , 't is nourish'd and springs up to a plentiful Harvest . So when Temptations are suitable to the heart , they are entertain'd with complacency , and are productive of actual Sins . Every Man is tempted ( cum effectu by Satan ) when he is drawn away by his own Lust , and enticed : the sensual Appetite is drawn forth by things grateful to it : Then when Lust hath conceived , it bringeth forth Sin ; and Sin , when 't is finish'd , bringeth forth Death . When the Appetite has obtain'd the consent of the Will , the compleat act of Sin follows ; and Sin habitually indulg'd , ends in Death . Some Temptations of Satan are of such a black Complexion , and so terrible to humane Nature , that the Soul resists them , till by violence and restless importunity 't is overcome : But by the Attractives of Pleasure he easily prevails . As in cutting of ' Timber , if on strikes cross the Grain , there is strong resistance ; but if the blow follows the Vein of the Wood , it easily cleaves asunder . The Temptations of Riches , Honour , and Pleasures , are so delightful , that the Devil commands or perswades Men to a compliance with them . Besides , his malice in pleasant Temptations is less discernible ; and consequently Men do not by Circumspection , and Prayer for Divine Grace , preserve themselves from the mischief of them . If we are fiercely assaulted by unnatural Temptations that cause extraordinary Agonies of Spirit , we seek for supernatural Assistance , and fortify our selves with holy Resolutions against the open Enemy . But by the pleasures of Sin , he insinuates into Mens Hearts , and feeds the deadly Disease so gratefully , that they discover not their danger till past recovery . Therefore he destroys more by his Serpentine Suggestions , by winning Charms , than by fiery Rage . Indeed he is never more a Devil , than when he deceives ; and we are divinely warn'd of his Guile , Devices , and Wiles , that we may not be surpris'd and ruin'd by our invisible Adversary . 2. Plentiful Prosperity affords variety of Temptations , which he makes use of to prevent the satiety and dislike that the same repeated Temptations would cause . Since Man was divided from God , the true Center of the Soul , he breaks into a thousand irregular Desires ; and in the Apostle's phrase , serves divers Lusts and Pleasures : and the Vanities of the World do rather cloy than satisfy ; that which brings transporting Joy at first , by continuance becomes nauseous and insipid . Now the Tempter , with the abundance of Prosperity , so orders his temptations , as to take off the weariness of one pleasure by another , and keeps his Slaves in the Magical Circle of Variety . As a rich Epicure provides a Universe of Luxury , commands the four Elements to make a show , * the Earth , the Air , the Water , of their Treasures , and the Fire of its Art to dress them , thereby to excite the languishing Appetite , to give a relish to Intemperance , and satisfy the greedy Eye , as well as the blind Belly . Thus Satan , the Architect of Pleasure , brings out of his Storehouse several kinds of delightful Temptations , to reinflame the Carnal Appetite when sated : without variety desire often fails the Man , and Pleasure fails the Desire . Voluptuaries are dissolv'd in the changing streams of Pleasure . 3. Idleness , that is often the concomitant of Prosperity , gives him a tempting opportunity , and makes Men more receptive of his temptations . The Sin and Destruction of Sodom was from hence . This was the Iniquity of Sodom , Pride , fulness of Bread , and Idleness was in her , and her Daughters . The idle Person prevents the Devil , beckens the Tempter to do his Office. When the House is empty , the Mind not exercis'd with better Employments , and the Heart is loose and unguarded , the Tempter is invited to take Possession . Idleness is directly opposite to Life , as well as Felicity . To live , is to be in action . Inanimate things are only bound with a dead rest . And amongst inanimate Bodies , as they ascend in Perfection , they are more Active . The Heavens that excel in scituation and qualities all things that are without Life , are in continual motion . And Man's Felicity consists in the most perfect Actions of the most perfect Life ; in the Vision and Enjoyment of the Blessed God. Now Man naturally being avers from a state contrary to Life and Felicity , if he is not employed in business becoming the reasonable immortal Soul , rather than languish in idleness , is active in making provision for the Flesh , to fulfil the Lusts thereof . Time is tedious , and that it may pass away pleasantly , Men seek for Diversions that are usually either sinful in their own Nature , or connext with Sins . A lawful Employment , is a double security against Temptations : Partly Divine , as it entitles us to God's Providence over us ; for whilst we are obeying his Command , we are encouraged by his Promise , that he will keep us in all our ways ; either prevent Temptations , or afford us assistance to vanquish them : And partly Natural ; for whilst we are diligently exercis'd in a lawful Calling , the Mind is not at leisure to attend the Temptation , and the Senses do not so easily admit those Objects that betray the Soul. And 't is observable , that God , who is merciful in his Chastisements , orders that fallen Man should obtain the Fruits of the Earth to support his Life by the sweat of his Brows , that his uncessant Labour might preserve him from Idleness ; which to corrupt Nature is the seminary of so many vile Lusts. 4. As the Temptations of Prosperity make Men an easy Prey to Satan , so they keep them in the most perfect and miserable bondage under his Power . When he has taken hold of their Affections , he leads them captive at his Will. They are freely drawn by the pleasing force of his Temptations : they are voluntary Slaves , and in love with their Captivity . 'T was the cruel and crafty advice offer'd to the Athenians , to keep the subdued Inhabitants of Egina from rebelling , to cut off their Thumbs , that they might be * uncapable to manage a Spear , and by War obtain a victorious rescue from their Tyranny , but be fit to pull the Oar in the Gallies . 'T is an Emblem of Satan's dealing with his Slaves ; for by the pleasures of Sin , their Hearts are weak , disabled from vigorous and holy Resolutions to resist his power ; they cannot make use of the Armor of God for their Defence : and their Lusts are strong , they are patient of his Drudgery , constant at the Oar , and faithful to their Chains . And from hence 't is evident that Men are never more dangerously under the destructive power of Satan than when they enjoy Prosperity . 3. Prosperity is destructive to many , in that it affords them advantages to corrupt others , and reciprocally exposes them to be corrupted by others . Persons in Dignity , Wealth , and Power , when depraved in their Inclinations and Actions , are like publick Fountains poison'd , that convey a spreading ruin abroad . * Their evil Example has a pernicious Influence , and more commanding Efficacy as a Rule , than their Laws they ordain as Rulers . The Manners of Princes are as current as their Mony , that being stamp'd with their Image and Superscription , tho the Metal be base , passes freely among the People . The reason of it is evident , for without the restraints of shame and fear , the sensual Passions are riotous and licencious . Shame , is a displeasure at Evils that are attended with dishonour and infamy , especially at sinful Evils that are so shameful in their own Nature , that the most sordid things in comparison are less ignominious . Now foul Vices when practis'd by Men of conspicuous Eminence , do not seem with that turpitude and deformity as is inherent in their Nature . As a muddy Vapour drawn up by the Sun , and enamel'd with the Rays of Light , appears amiable to the Eye , not dreggy and foul as 't is in it self . Innumerable miscarry by the vicious Examples of Persons in Honour ; for when Sins are gilded over with creditableness , many think it necessary to be unholy , that is , truly vile , that they may be fashionably noble . And when those that are in Power abuse it , as a privilege for licenciousness in Sin , inferiors are viciously bold , expecting Facility and Indulgence in the pardoning those Faults of which their Superiors are guilty : And those who do not fear to be punish'd , do not fear to sin . Thus amongst the Heathens , Lasciviousness was lawless , because they ascribed their vicious Passions to their supposed Deities , and did not fear their revenging Justice for what was practis'd by them . Besides , Prosperity exposes the Rich and Great to be more corrupted by others . Servile Spirits will be cruelly obsequious to the Humors and Lusts of those upon whom they depend , and the ready Instruments of accomplishing their irregular Desires . 'T is their Interest to please them , from whom they receive Favours and Benefits . And how few have so firm a Vertue , as to break the twisted Temptations of Pleasure and Profit ? The Rich and Great in the World , are usually attended with a train of Dependents , or vicious Associates , whose compliance is very influential to harden a vicious Disposition into a corrupt Habit. These are underworkers to Satan the Mastertempter , and feed the double Element of infernal Fire , Lust and Rage , in the Breasts of those with whom they converse . 'T is the peculiar misery of Men in a high and flourishing Condition , that they have many * Flatterers , and few Friends . Few or none dare faithfully represent their Sins and Danger , lest the sight of their Guilt in its true reflexion , should offend them . As Love is blind to others , so especially to one's self ; and mercenary Wretches , by the most vile flattery , endeavour to make them believe of themselves , what is pleasing to them to believe . Such to ingratiate , will commend the mere shadows of Vertue , as substantial Vertue ; and excuse real gross Vices , as but the shadows of Vice. By deceitful Arts they colour and conceal the native ugliness of Sin , under a thin appearance and name of * Vertue . The arrogant and revengeful , they call generous ; the covetous , frugal ; the lascivious , gentile ; the prodigal , magnificent ; the malicious , wary and cautious ; the brutish and secure , couragious . The Conversation of such is infinitely dangerous and corrupting : for under the disguise of Friendship they are the most deadly Enemies . What greater danger of being poison'd can there be , than when by Art the taste of Poison is taken away from the Poison , and there is no suspicion of the Traitor that gives it ? Thus 't is further evident , that Prosperity is very dangerous to the Souls of Men. 4. The Prosperity of Sinners usually renders the means of Grace ineffectual , that should reclaim and reform them , and consequently their Destruction is remediless . The Means of Grace are Internal or External : Internal , the motions of the Holy Spirit , and the Convictions and Excitations of Conscience : External , the Ministry of the Word , and the Counsels of faithful Friends ; all which are usually made frustrate and inefficacious by the Vices and Lusts of the Prosperous . 1. Prosperity makes Sinners more uncapable of receiving the heavenly Impressions of the Spirit , and obstinate in resisting his gracious working . The Flesh and the Spirit are contrary : And accordingly as the carnal Appetite has dominion and over-rules in Men , such is their opposition to his restraints from Evil , or his motions to what is holy and good . The sensual have not the Spirit . They wilfully refuse to give admission to him , when by inward impulses he sollicits them ; and have a stubborn and active contrariety to his Attributes and gracious Operations . He is stiled the Spirit of Power , and Love , and a sound Mind . He communicates a sacred Sovereign Vertue to the Soul , whereby the irregular Passions are reduc'd to the obedience of the sanctified Mind , and the reigning power of Sin is dissolv'd . He is a free Spirit , and restores the Soul to true and perfect Liberty , by inlarging the Will , and making it commensurate with the Divine Will : and from hence it is the inseparable Character of a converted Person , he is willing to do what God will have him do , and to be what God will have him be . But sensual Persons , by the pleasant infusions of servility from the Tempter , and carnal Objects , have lost their power and * desire of spiritual Liberty , and resist the holy Spirit , when he offers to break the Bands of their Lusts. The Spirit in converting the Soul , inspires it with heavenly Love to God for the ever-satisfying beauty of his Perfections ; and from Love proceeds intellectual delight in communion with him , in affectionate ascents to him , and his gracious descents to the Soul : but the Sensual are fastned in the Mire of their sordid Pleasures , and can take no heavenly flight , and relish no divine Comforts . The Spirit produces a sound Mind , to judg sincerely of things as they are . And from hence the corrupting Vanities of the World lose their attractive Charms , and eternal things appear in their reality and excellency , and are chosen and sought with persevering diligence . But the sensual Heart is a perpetual Furnace , whose Smoke darkens the Mind , that it cannot discover sublime and heavenly Excellencies ; and whose impure Heat fires the Will , that 't is earnest in the pursuit of fleshly Pleasures . Briefly , nothing does more quench the Spirit in his illuminating , quickning , and attractive Operations , than Sensuality : and nothing more heightens sensuality , and increases the aversness of carnal Men to the holy Law of God , and makes their Conversion more difficult than Prosperity . Indeed , the Spirit of God can by effectual Grace convert the most unprepared habituate Sinner , the most obstinate Enemy of Holiness ; he can melt the most rocky stubborn Heart , into a holy softness and compliance with its Duty ; for creating Power is of infallible Efficacy ; and there are some Objects and Miracles of Divine Grace , that are the everlasting Monuments of its glorious Power in subduing the most fierce violence of rebellious Sinners . But the Spirit of God does not work as natural Agents , that are active to the extent of their Power . The Winds blow with all their force , and the Sun inlightens the Air with all its luster . The holy Spirit is an intelligent and voluntary Agent , whose Power in working is regulated by his Will , and directed by his Wisdom . There are some things repugnant to the Divine Attributes , ' that 't is impossible God should do them : the Apostle saith , that God cannot lye , for 't is contrary to his Truth , one of his essential Perfections . And 't is as impossible that he should do any thing unbecoming his Wisdom . He threatned the sensual World , My Spirit shall not always strive with Man , for he is Flesh ; that is , corrupt and indulgent to his fleshly Appetites , and alway opposing and controuling the pure Motions of the Spirit . We read that our Saviour could do no mighty Works in his own Country , because of their unbelief : Not as if their Infidelity abated his Divine Power , but they were unprepared to receive benefit by them , his Miracles would have been cast away upon such inconvincible Persons . Who will sow the barren Sands , or water dead Plants , or give a rich Cordial to a furious Patient that will spill it on the ground ? And 't is an Act of Justice to deprive Sinners of those Inspirations which they have so long resisted . Those who are tender and tractable , and unfeignedly resign up themselves to his conduct in the Ways of Life , shall receive more powerful Influences to perfect the blessed Work begun in them : He will give more Grace to the humble : But those who are so far from valuing his Graces and Comforts , that should be received with the highest respect , that they ungratefully despise them , and rebel against his Motions and Counsels , he righteously deserts . St. Stephen in his Charge against the Jews , to compleat the aggravation of their Sins , reproaches them ; Ye stiff-necked , and uncircumcised in Heart , and Ears , ye always resisted the Holy Ghost . The obstinate Sinner rebels against his Authority , and contemns his Mercy . The Tempter with his Charms is presently entertain'd , as the Devils easily enter'd into the Swine ; but the Holy Spirit with his gracious Offers is rejected . Wretched Indignity ! rather to obey a Slave and an Enemy , than the lawful Soveraign . If the Saints grieve the Spirit of God , by a wilful neglect of his assisting Grace , and fall into presumptuous sins , altho from the perfection of his Nature he is not capable of passionate grief , yet he infinitely dislikes their sins . And as grief when 't is oppressing , causes the Spirits to retire to the Heart , and Nature is as it were shut up in its springs , and obstructed from communicating agility and vivacity in the ordinary operations of the senses : thus the holy Spirit when grieved withdraws , and there follows a disconsolate eclipse and interruption of his reviving quickning presence . But the indulgent habituate Sinners , provoke him finally to leave them to their own Lusts. 'T is true , his deserting them is usually gradual , as in a consumptive Person the stomach , the colour , the strength , decline by degrees , till Nature sinks irrecoverably under the Disease ; so the motions of the Spirit in those who have often repell'd them , are not so frequent and vigorous as before ; his after calls are weaker , wasting , and dying every day , till his total withdrawing from them . How fearful and hopeless is the state of such a sinner ? This spiritual Judgment always proceeds from inexorable severity , and ends in the eternal ruin of sinners . For without the Spirit 's supernatural working , they can never be renewed to Repentance , never reconciled to God. They may for a time live in a voluptuous course , or follow the Business of the World ; and a little breath may separate between them and Hell , but they shall at last die in their sins , in an impardonable state for ever . 'T is said of the Jews , They rebell'd and vexed his Holy Spirit , therefore he turned to be their Enemy , and fought against them . 2. The Convictions and Excitations of Conscience are prevented , or made ineffectual by the prosperity of sinners . Conscience is the applicative Mind that respects Practice ; it directs in our Duty , both by inhibitions from what is evil , and by instigations to what is good ; and by comparing our Actions with the Rule , testifies our innocence or guilt , and approves or condemns us . This intellectual Ray was planted in us by the wise God in out Creation , and extended to the Divine Law , the Object and End of it , to keep us to our Duty . And since our revolt , 't is being enlightned and sanctified the vital Principle of Conversion to God , the powerful means of rescuing the lapsed Soul from its prostitution to the Flesh , and recovering it to a temper of Purity becoming its Original Excellence , and Relation to the Father of Spirits . 'T is true , the Love of God is the primary Rule of our Duty , and the Holy Spirit is the Efficient of our Renovation ; but the inlightned Conscience is the immediate Rule , and the immediate Mover of us to return to our Duty . And if Conscience , which is the Eye of the Soul , be covered with a film of Ignorance , if it be blear'd with the false glitterings of the World , if it totally neglects its Office , or makes but a cold application of saving Terrors that may controul the licentious Appetites , if it be disregarded , when it suggests and excites to our Duty , the sinner is hardned and setled in his lost state . Now Prosperity foments the sensual Affections , that obscure the Light of Conscience , that corrupt its Judgment , that smother and suppress its Dictates , or despise and slight them , that 't is powerless , tho constituted God's Deputy to order our Lives . 1. Affected Ignorance is the usual Concomitant of sensual Lusts : for the enlightned Conscience will convince , and condemn Men for their Pollutions , and force them here to feel the beginning of sorrows , and thereby make them apprehensive what the issues and consummation will be hereafter , and this will cast an aspersion of bitterness upon their sweet sins , and lessen the full pleasure of them . From hence our Saviour tells us , Every one that loves to do Evil , hates the Light , neither cometh to the Light , lest his Deeds should be reproved ; that is , by the instructed and awakned Conscience . Men love darkness to cover their nakedness and foul deformity . They are averse from knowing their Duty , and will not search , lest they should discover such terrible Truths that cross their sensual Humour . The Apostle foretells , That Scoffers should come in the last days , who are willingly ignorant of the beginning and end of the World , as if there were no Divine Maker of all things , who has power to destroy them , and consequently no Judg to whom Men must be accountable for their disobedience to his Laws : they assent to the most evident Absurdity , that all things were and shall continue in the same tenor : and the cause of their willing ignorance is insinuated in the Character that describes them , that they might walk after their own Lusts , more securely , freely , and joyfully . 2. Sensual Lusts do not only hinder Mens search after Knowledg , but obscure the Light of Conscience , and corrupt its Judgment . There is such an intimate Communion between the Soul and the Body , that interchangably they corrupt one another : the sins of the Flesh sink into the Spirit , and corrupt the moral Principles , from whence the sensible Conscience springs of Good and Evil. And the sins of the Spirit , Infidelity , Incogitancy , Error , Security , break out in the Deeds of the Body , and make the Flesh more outragious in its Desires . St. Paul declares , that unto the defiled and unbelieving , nothing is pure ; but even their Mind and Conscience is defiled . A purged Heart is requisite for a clear Mind ; but where Lust dwells , it taints and perverts the practical Judgment ; from whence so many Disorders follow in the Life . The natural Conscience in many Cases , in its simple judgment of things , sincerely declares what is to be done , and what to be avoided ; but when compounded and stain'd with a tincture of Sensuality ; it judges according to the Desires . The rebellious Israesites in the Wilderness are described , It is a People that do err in their Hearts : the Heart was the erroneous Fountain of all their Miscarriages , and forty Years instruction could do them no good . Those who are given up to carnal Delights , and are in a confederacy with the gross Senses , even their directive and judging Faculty is carnal in its apprehensions . A reprobate Mind , and vile Affections , are naturally and judicially the Cause and Effect of one another . Even natural Truths that are plain and bright , as the essential distinction between moral Good and Evil , between Vertue and Vice , and the belief of a Judgment to come , that is inseparably connext with it ; yet through the perversness and crookedness of Mens Hearts , are strangely darkned . Men wish according to their carnal Interest ; and what they wish , they would fain believe ; and as when there was no King in Israel , every one did what was good in his own Eyes : so if there were no after-reckoning , Men would , without the check of Conscience , follow the Wills of the Flesh , therefore they are Atheists in desire , and if not scared by the pangs of a throbbing Conscience , will be so in their thoughts . The Heathens cancell'd the Law of Nature , and transgress'd all the Rules of Duty and Decorum ; they securely indulg'd those Lusts that are a derogation and debasement to the reasonable Creature , and make Men below Men. The reason of this prodigious degeneracy was , their Manners corrupted their Minds . St. Paul charges the Ephesians , not to walk as the other Gentiles , in the vanity of their Minds , having the Understanding darkned , being alienated from the Life of God , through the Ignorance that is in them , because of the blindness of their Heart ; who being past feeling , have given themselves over to lasciviousness , to work all uncleanness with greediness . A dead Conscience , and a dissolute Life , are inseparable . And how many that are surrounded with the Celestial Beams of the Gospel , are as impure and impenitent , as those in the black Night of Paganism ? They stand at the entrance of the bottomless Pit , yet do not smell the Brimstone that inrages the Fire there : the flames of their Lusts , have feared their Consciences to a desperate degree of hardness and insensibility . Of such the Apostle speaks , But these , as natural brute Beasts , made to be taken and destroyed , speak evil of the things they understand not , and shall utterly perish in their own corruption ; and shall receive the Reward of Unrighteousness , as they that count it pleasure to riot in the day time ; spots they are , and blemishes , sporting themselves with their own deceivings , while they feast with you . They violated all the Prescriptions and Restraints of natural Reason , they had lost all the ingenuous bashfulness of the humane Nature , and pleas'd themselves in their false licentious Principles , whereby they endeavoured to justify their enormous Actions , and set a superficial gloss upon their foul Deformities . Now a seduced and seducing Mind , make the conversion of a Sinner most difficult . Whilst the Judgment condemns what the Affections approve , Men are not so invincibly and irrecoverably lost ; the inlightned Conscience is an earnest of their return to their Duty . But when the Spirit is deceived , the flesh always prevails ; and Men are most dissolute , corrupt , and desperately wicked . Our Saviour says , If the Light that is in us be Darkness , how great is that Darkness ? how disorderly and ruinous will the course be ? If the Salt hath lost its savour , wherewith shall it be salted ? If the Conscience , that should be as Salt to preserve the Soul from tainting Pleasures , be corrupted , wherewith can it be restored ? 3. Fleshly Lusts smother and suppress the Dictates and Testimony of the enlightned Conscience , that they are not influential upon the Life . The Dictates of Conscience are in a direct Line , instructing and advising Men in their Duty : the Testimony is by reflexion upon their Errors from the Divine Rule , and condemning them for their Guilt . 1. The Dictates of the inlightned Conscience are supprest . 'T is the observation of * the Philosopher , concerning sensual Persons , that they have Reason in the Faculty and Habit , but not in the Use and Exercise . The practical Understanding declares our Duty , that 't is absolutely necessary to obey God ; and Men assent to it in the general : but when this Principle is to be applied to Practice in Particulars that are ungrateful to the corrupt Will , Lust draws a Veil over it , that it may not appear to check the sensual Inclinations . Whilst the Mind seduc'd by the Senses , is intent upon the pleasing Object , it does not actually and strongly consider the Divine Command ; and Conscience is brought under the controul of the impetuous Passions . The Light of Reason , as well as of Divine Revelation , discovers , that the blessed Beginning , and the happy End of Man , is to be like God , and to enjoy his Love ; but when there is a competition between his Favour , and the things of the World , the carnal Heart suppresses the Dictates of the Mind , and makes a blindfold choice of things present and sensible , as if Man were all Earth , and there were no spark of Heaven within him . The Heathens are charged by St , Paul , — That they with held the Truth in Unrighteousness . The Notion of God as the Supream Law-giver , and to be obeyed according to his Law imprest upon Conscience , was a natural Truth , and should have reign'd in their Hearts and Lives ; but they would not suffer it to exert its Power in ordering their Actions . There is a natural Miracle seen in Egypt every Year ; when the River Nilus overflows the Plains : many living Creatures are half form'd , and part remains slimy Earth , without Life or Motion . Altera pars vivit , rudis est pars altera tellus . Such Monsters were the ungodly and unrighteous Heathens ; half Men in their Understandings , and half Mud in their filthy Affections . And there are innumerable such Monsters in the Christian world . 2. The Testimony of Conscience is supprest and neglected by the prosperous Sinner . If Conscience be in some degree Righteous , and faithful in its Office , and reproves him , and sets his Sins in order before his Eyes ; he will not regard its earnest Warnings . He is as unwilling to hear that sincere Witness in his Bosom , as Ahab was the inflexible Prophet Micaiah ; of whom he said , I hate him , for he doth not prophesie Good of me , but Evil. Prosperity affords many diversions , whereby the sinner shifts off conversing with Conscience , and remains ingaged in his sinful state . I hearkned , and heard , saith the Prophet Jeremy , but they spake not aright ; no Man repented of his Wickedness , saying , What have I done ? What foul ignominious Acts , how defiling and debasing my Soul , how offensive to the pure Eyes of God , who is so glorious in Majesty , and dreadful in Power ? Such a sight of Sin would make the Conscience boil , and chill the Passions , and urge sinners to return to their Duty . But whilst they prosper , they are obstinate in Rebellion ; Every one turn'd to his course , as the Horse rushes into the Battel . As the Horse when inflam'd , by the noise and other Accidents of War , furiously rushes to his own destruction : thus sinners when they encounter alluring Objects that divert the Mind from serious consideration , either they do not discern , or will not observe the Dangers before them , and with as little consideration , and as much fierceness as the Beasts venture upon their own destruction . Conversion is the product of the most serious and sad thoughts , from which a prosperous sinner is most averse . 2. The external means for converting sinners , are usually ineffectual upon them whilst they enjoy Prosperity . 1. The Gospel is the Power of God to Salvation to them that believe ; and the preaching of it is by divine Institution the ordinary means of Conversion . God could by the immediate illumination of the Mind , and influence upon the Will and Affections , convert sinners from the Errors of their Ways ; but his Wisdom and condescending Goodness makes use of the Ministry of Men to convey the Word of Truth and Life to the World. This way is very congruous , both to the compounded Nature of Man , by the Senses to work upon the Soul , and to the native freedom of his Will : for tho the supernatural Agent infallibly changes the Heart , yet the Instrument can only direct and perswade Men , as those who are endowed with intellectual and elective Faculties ; and thus the efficacy of Divine Grace is insinuated , in a way suitable to the reasonable Nature . The Ministers are stiled the Light of the World , to discover to Men their undone condition by sin , and to point out the way to their everlasting Peace . Our blessed Redeemer saves the lost Remnant of Mankind by the sacred Ministry ; and where there are no Evangelical Preachers sent , or only a doleful succession of blind Guides , what * Tertullian says of Scythia , a Country that by the extremity of the cold , is hard and dry , and perpetually barren , but the residence of fierce Cruelty , is applicable to a Nation , the Hearts of Men are frozen to their sins , there is no melting in the tears of true Repentance , no holy Heat , only their brutish Lusts are ardent and active . But where the Embassadors of Christ are faithful and zealous to induce sinners to break off their sins by repentance , and to be reconciled to God , there are none more uncapable of the sanctifying Power of the Gospel , than sinners in Prosperity . 1. Pride , the Vice of Prosperity , makes them fierce and stubborn against the holy and strict Rules of the Word . We will not hearken to thee , but will certainly do whatsoever goes out of our own mouth . If a faithful Minister represents the inside of their foul Souls , their uncomely Passions are rais'd against him : if he recommends the earnest study of Holiness and Godliness , they entertain his Counsels with derision and disdain . Those to whom the dearest and most affectionate Honour is due , being spiritual Fathers and Physicians , are despised in their Persons and Office , by Fools in their Prosperity . They condemn what they do not understand , and affect not to understand what condemns them . They hear Sermons to censure , and censure that they may not be troubled by them . What hope is there of reducing haughty Scorners to the Obedience of the Gospel ? Even the Miracles and Ministry of our Saviour was without success upon the Pharisees , who heard and derided him . If such are convinc'd in their Minds , and not disarm'd of their Pride and Self-will , they refuse to yield themselves to the Lord. Meekness is a requisite Qualification for receiving the Word with its saving Vertue . We are directed to lay aside all filthiness , and superfluity of naughtiness ; and with meekness to receive the ingrafted Word , that is able to save our Souls . We are prepared for Divine Grace , by a serious sense of our want of it , and earnest desire to obtain it . He fills the hungry with good things , and the Rich he sends empty away . None are so insensible of their spiritual Wants , and avers from the humble acknowledgment of them , as the Prosperous Sinner ; and none more unlikely to obtain spiritual Riches . 2. Infidelity , that is occasion'd and confirm'd by Prosperity in Sin , renders the Gospel ineffectual to the Salvation of Men. The Word preached did not profit the Jews , not being mixt with Faith in them that heard it . A stedfast belief of Divine Revelations , is the principle of Obedience : without it , Motives of the highest strain are ineffectual . Eternal things are not within the prospect of Sense , and tho set forth with the clearest evidence of Reason , and enforced with the greatest earnestness of Affection , yet the Sons of Darkness sleep profoundly in their sins . If Heaven with its Joys and Glory be revealed in the most affecting manner , it has no more efficacy to move them , than charming Musick to awaken one out of a Lethargy : only violent Remedies , bleeding , scarrifying , and burning , are proper and powerful for his recovery . If they are warned , that the everlasting King will shortly open the Clouds , and come with terrible Majesty to the universal Judgment , and require an account for his abused Mercies : their Hearts are apt to reply , as the Priests did to Judas , What is that to us ? see ye to it . The Terrors of the Lord no more affect them , than Thunder does the Deaf , or Lightning the Blind . In short , tho charged and adjured by all the Threatnings of the Law , and the neglected Gospel , tho intreated by all the precious Promises of Mercy , they continue hardned in their voluptuous sins : they despise the eternal Rewards of Holiness and Wickedness , as incredible and impertinent , and Ministers as men of vain talk and imaginations . For the Infidel Senses are not affected with things future , and Sinners , whilst prosperous , are under their Dominion . 3. Suppose in preaching the Word , a sharp ray of Truth darts through the deep and setled darkness of the Heart , yet 't is soon dampt , and without saving effect upon Sinners in their Prosperity . They may be terrified , but are not subdued by the Armour of Light ; for they presently take sanctuary in the World , to escape the strokes of it . The carnal Passions dare not appear before such Objects as awaken the Conscience ; the Senses strongly apply the Mind to things that touch them ; the Fancy is the spring of of distraction in the thoughts , and these reign in their full power in prosperous Sinners , so that they do not by serious consideration apply things of eternal consequence to themselves . The Heart of Man with difficulty changes its end ; the outward actions may be suspended or over-ruled for a time , but the love that is natural and predominant in the Heart to the present World , cannot be purified and raised to Heaven , without the Divine efficacy of the Word , applied by most solemn and frequent thoughts . How plain and convincing are the words of our Saviour ; What will it profit a Man , if he gain the whole World , and lose his own Soul ? But how few in hearing them , have found their Souls that were lost in the corrupting Vanities of this World ? The most seem not to know they have immortal Souls , whilst they live as if they had none . The Reason is , they will not consider duly their unvaluable worth , and the woful folly in neglecting them . When the Bird often straggles from the Nest , the Eggs are chil'd and unprolific , for want of its warming incubation . Divine Truths are without life and vigour , when they only lie in the memory , without serious and frequent reflections on them . Many are enlightned , but not affected ; or affected , but not resolved ; or resolved , but their resolutions are not prevailing and permanent , because the Word does not sink into their Minds , by deep consideration . 2. The other external means of recovering a Sinner from the snares of Death , is private admonition , either authoritative , or meerly charitative , by shewing him his Sins , and the fearful Consequences that attend them . The neglect of this Duty , is a sign and effect of the greatest hatred ; as the command of it implies , Thou shalt not hate thy Brother in thy heart , and suffer Sin to lie upon him . The performance of it , with prudence and meekness , with dear and earnest love , has a special advantage and efficacy , being directly applied to the Person whose Soul is concern'd . The Reproofs of a Preacher are levell'd in common against the Sins of Men , but not applied in particular to every Sinner . 'T is the Office of Conscience , to bring home to every Man's Bosom , what is proper to his Case ; and singularly to observe in himself , what is spoken in the general . But in private Admonition , the Superior or Friend supplies the part of Conscience . And ( in this sense ) wo be to him that is alone ! that wants a faithful Friend to supply the Duty of Conscience , either to preserve him from falling into Sin , or to raise him when down . Now a prosperous Sinner is most unlikely to receive the Benefit design'd by admonition . If the Patient does not assist the Cure , by receiving holy Counsels with humility , respect , and thankfulness , they prove ineffectual , and much more if they be rejected with aversness and contempt . When a Superiour , ( like a Father that holds a Child over a Pit , to make him fear where there is danger ) with solemnity admonishes him of his Guilt and approaching Judgments , he is apt to slite his Person as censorious , and his Admonition as impertinent . When a Friend by faithful reproof endeavours to save his Soul from Sin and Hell , he entertains his Reproof with scorn , or with conviction and indignation . Thus the wise observer of Men declares the careless wretched disposition of Sinners in their Prosperity , by their sorrowful reflections in Adversity : Thou shalt mourn at the last , when thy Flesh and thy Body are consumed , and say , How have I hated Instruction , and my Heart despised reproof ? And have not obeyed the Voice of my Teachers , nor inclined mine Ear to them that instructed me ? Instruction to prevent Sin , Reproof to correct Sin , were disregarded with an implicit hatred , or rejected with absolute and express hatred . To conclude this part of the Argument ; Experience sadly proves that Sinners are never reclaimed from their stubborn Folly but by sharp Afflictions . They will not believe the evil of Sin , till by a real and sensible conviction they take a measure of the Evil they have done ▪ by the Evil they suffer . Affliction tames the stubborn heart , and makes it humble and relenting . Even Pharaoh that was a bold Atheist in his Prosperity , and stood upon high terms with Moses , saying , Who is the Lord , that I should obey him ? yet was an humble Suppliant in his Distress : And Pharaoh sent , and called for Moses and Aaron , and said unto them , I have sinned : the Lord is righteous , and I and my People are wicked . Intreat the Lord that there be no more mighty Thundrings , and Hail . This is set forth in a true and lively comparison by the Prophet Jeremy : As a wild Ass used to the Wilderness , that snuffs up the Wind at her pleasure : in her occasion , who can turn her away ? When fir'd with Lust , she ranges about swiftly , without a Rider to guide , and a Curb to restrain her . All they that seek her , will not weary themselves ; but in her mouth they shall find her : 'T is in vain to pursue her then , but when she is bagg'd and heavy , they will tame her . Thus when Sinners are prosperous , the call of God , and Conscience , and of Teachers , do not stop them in their voluptuous course , but affliction confines and reduces them to obedience . 5. Prosperity renders Men averse from suffering for the sake of Christ , when they are called to give testimony to his Truth , and support his Cause . Self-denial , with respect to the present Life , and all the Ornaments , Comforts , and Endearments of it , is absolutely necessary by the Law of Christianity , when the preserving of it is contrary to the Glory of Christ , and inconsistent with our Duty to him . Then said Jesus to his Disciples , If any Man will come after me , let him deny himself , and take up his Cross and follow me . The Cross implies all kinds and degrees of suffering , from the least afflicting evil , to Death with ignominy and torment . And how just is it , if we expect to be glorified by his Sufferings , that we should willingly suffer for his Glory . At the first preaching of the Gospel , many were offended at the Cross of Christ : they esteemed it folly , to expect eternal Life from one that was put to death , and that he should bring them to the highest Glory , who suffered in the lowest Weakness . Our Saviour was conceal'd from their carnal Eyes , by the overshadowing train of his Afflictions . And the Cross of Christ , that is to be voluntarily and obediently taken up by his Disciples , is a greater offence to the World , than that to which he was nail'd . 'T is a harder Lesson , that we must obtain Glory by our own Sufferings , than that it was purchased by our Saviour's . The Mind more willingly assents to the reasons of his Sufferings , than of ours : in the first , it only encounters with false Prejudices , and vain Shadows that darken that mighty Mystery ; but in the second , it must overcome the natural Love of this Life , and the Pleasures of it , which is so predominant in Men. The alliance to the Body , and the allurements of the World , are the causes of forsaking Religion , when the owning of it will cost us dear . And those who enjoy Prosperity , are most easily terrified from their Duty to Christ ; the account of which is open to Reason , both from some general Considerations , and from special , that respect Sufferings for Religion . The general Considerations are two . 1. The living in Pleasures and soft Delicacy , enervates the masculine vigour of the Spirit , and damps Resolution , that it presently faints when assaulted with Difficulties . The Spirit of a Man , encouraged by just , and wise , and generous Reasons , will stand firmly under heavy Troubles : But Fear breaks the native strength of Mind , and like a secret suddain Palsy , that slackens the Nerves , and loosens the Joints , causes a trembling and incapacity of bearing Evils . The least glimpse of Danger , makes the Fearful to retire : like some , that apprehensive of the rising Winds , will not venture any further in a Boat , than that one Oar may be on the Shore , whilst the other strikes in the Water . The Timerous , when Afflictions attend the faithful profession of the Gospel , usually are treacherous to God , to their Souls , and to the Truth . To God ( whose Servants they are by the dearest Titles ) by contradicting their Duty , which is to suffer chearfully for his Gospel and his Glory , when called forth : and by revolting from his Service , they occasion such dishonourable unworthy conceptions of him , as if he were regardless of his suffering Servants , and would not gloriously reward those who are faithful to the Death , the Seal of their Loyalty and Perseverance : they are treacherous to their Souls , by preferring the Interest of the perishing Flesh , before the happiness of the immortal Part : they betray the Truth , by exposing it to a suspicion of Falshood ; for as the confirming Religion by Sufferings , doth most effectually recommend it to the belief and affections of others ; so the denial of it , or the withdrawing our Testimony in times of Danger , will incline others to judg that it is not the Truth , or at least of no great moment , that the Professors of it do not think worth their Sufferings . How many faint-hearted Persons have thus betrayed the Son of God again , and their Consciences , and their Religion ? Their Faith that sparkled in Prosperous times , when Troubles come , is a quencht Cole , rak'd up in the cold pale Ashes of distrustful Fears , without any Divine Light or Heat . 2. Prosperity makes Men unthoughtful and careless of Evils that may happen . I said in my Prosperity , I shall never be moved . Carnal Joy ( the Affection of Prosperity ) and Folly are nearly allied , and flatter Men as if their Ease and Calm would never be disturbed : and by supine negligence , they are unprovided for the encountring with Evils . According to our circumspection in Prosperity , such is our courage in Adversity ; and by how much the less affliction is expected , so much the more are we perplex'd when it seises upon us . The last Day , that shall strangely surprize the World in its deep security , is compar'd to Lightning for its suddenness and terror . Our Saviour therefore plainly has foretold , that the Cross is the Appendix of the Gospel , that 't is the Property of Error to persecute , and the Lot of Truth to be persecuted : He counsels his Disciples to imitate a wise Builder , that computes the Expence before he begins the Fabrick , lest having laid the Foundation , and not being able to finish it , he be exposed to the just Censure of Folly. So Christians are to forecast the Injuries and Troubles they are likely to suffer for Religion , lest when the Tempest threatens , they shamefully desert it . And how heavy will their Doom be ? The fearful , that are not storm-proof , and the Lyars , that openly renounce what they believe , and profess what they do not believe , shall be with Infidels , Idolaters , and Murderers , cast into the Lake that burns with Fire and Brimstone . 2. The special Reasons why Prosperity makes Men so dispos'd to quit the Truth in times of Danger , are , because it weakens the Principles from whence Christian Magnanimity springs ; and those are unfeigned Faith , and divine Love. As in natural things the formative Virtue determinates the Matter to such a Being , and disposes to such Operations in proportion to the Principles from which it results : So in moral things , the Soul is disposed and regulated in its Actings correspondently to its Principles , and is either Carnal or Spiritual . The universal Principle of Carnal Persons is to be happy here : their Eyes are ever engaged upon , and their Desires ever thirsting after sensual Satisfaction : Who will shew us any good ? and by consequence their main care is , to obtain and secure temporal things , the materials of their happiness . The supernatural Principle of a Saint is to please God , and enjoy his Favour . As Men believe they love , and as they love they live . 1. Unfeigned Faith of the Rewards of the Gospel , is necessary to keep a Christian steady in his course , through all the Storms and Tides of this mutable World. It is a faithful saying , If we die with him , we shall also live with him . If we suffer with him , we shall reign with him . The Apostle usually prefaces with that strong assurance , It is a faithful saying , when the Truth is of eminent importance , and contrary to the Sentiments of Carnal Nature , If we die with him , we shall also live with him . Our Saviour dedicated Martyrdom in his own Person : His Death was a Ransom for us to God , and a sealing Testimony of the Gospel to Men : He witnessed before Pontius Pilate a good Confession . The Terror of the Roman Tribunal , nor the Rage of the Jews , could not make him retract the Divine Truth which he had so often declared , that he was the Son of God , come from Heaven to save the World : and when the Cross with its Infamy and horrour was in his view , he avowed his Heavenly Kingdom . And all those who suffer with him , for his Truth , and in conformity to his Pattern , with his Meekness and Patience , his Charity and Constancy , shall reign with him . And what is more powerful for the consolation and establishment of Christians , than that their Sufferings for Christ shall end in Glory . This is the Victory that overcometh the World , even our Faith. This did Miracles in the first Ages of the Church , conquering all that was terrible to Flesh and Blood. The Heathens despised the Hopes of Christians as wretched Illusions , and with impious scorn upbraided them for their constancy under Persecutions : Where is the God that can raise the dead , and not rescue the living ? Unbelief is blind , and cannot see beyond this World to the Eternal State. But Faith in the blessed Redeemer , opens a Prospect into the World to come , so full of Glory , that no Person that has an understanding and will to discourse and choose , if he stedfastly believes it , but must despise all the Evils that the wit and strength of Persecutors can inflict in comparison of it . I reckon , saith the Apostle , that the sufferings of the present Life , in all their kinds and degrees , are not to be compared with the Glory that shall be reveal'd . Inlightned Christians esteemed their Sufferings for the Cause of God , no Arguments of his Weakness , but his Wisdom , to exercise and try their Loyalty and cordial Obedience before he rewarded them ; and had reason to admire his Providence , not to suspect his Power and Love. They knew that the power of Tyrants could only reach the Body , the vile , frail , and mortal part of Man ; but the precious Soul was entirely exempted from their rage ; and Faith assur'd them of a glorious Resurrection after Death . The Body of a Martyr shall be revived as a Phaenix out of its Ashes ; when the Body of a Persecutor shall be quickned , as a Serpent out of a Dunghil , the one to be glorified , the other tormented for ever . The belief of this made them extremely valiant in the face of all their threatning cruel Enemies . But the evil Heart of unbelief , causes a departure from the living God. He that suspects God's fidelity in his Promises , will suspend his own : Nature will shrink at the first sight of imminent Dangers . An Infidel , that lives as if he were all Body , and no immortal Soul , judges the loss of the present Life , and the comforts of it , as his utter undoing and total perishing . He has an appearance of reason to secure his present Possessions , what-ever becomes of Religion ; for he expects no future Good , that will infinitely more than countervail his present loss : And that Prosperity inclines Men to Atheism and Infidelity , has been proved before . 2. The Love of God inspires Believers with a heavenly Fortitude , to endure the worst Evils that may befal them for his sake . Perfect Love casts out Fear ; keeps its Supremacy inviolate in the midst of the greatest Dangers . Love is an active invincible Affection , as strong as Death , that none can vanquish . The Love of God is a never-dying Flame in the Hearts of the Saints , because it depends upon the unchangeable Love of God to them . We love him , because he first loved us . Love esteems God as the greatest Reward . A Saint does not so much love God for Heaven , tho a place of inconceivable Glory , as Heaven for God , because he there reveals his Perfections to his People . This Holy Love , makes the Christians faithful and obsequious to Christ , and to prefer his Honour incomparably before the present World. The Martyrs of the divinest Courage , were animated by this holy Affection : they loved not their lives unto the death , but chearfully offered them as a Sacrifice to his praise . Love kindled in them a sacred Vehemence , in despising all the glittering temptations of the World. Love inspir'd them with a victorious Patience , to blunt the edg of Cruelty . They never repented the choice of his Religion , but rejoiced when his Glory was set forth by their Ignominy , and when their love to Christ appear'd in its radiancy and vigor through their Sufferings . Love is the Principle of Constancy , by which Religion reigns on Earth , and is crown'd in Heaven . On the contrary , when Riches , Honours , and Pleasures , are the Idols of Mens Heads and Hearts , the chief Objects of their esteem and affections , they will sacrifice their Souls rather than lose the World , their dear Felicity . Therefore St. John earnestly dehorts Christians , Love not the World , neither the things that are in the World. If any Man love the World , the love of the Father is not in him : they are utterly inconsistent ; partly because the Heart cannot be entirely set upon contrary Objects , and partly because love to the one requires what is directly contrary to love to the other . From hence St. James vehemently upbraids carnal Professors , Ye Adulterers , and Adulteresses , know ye not that the friendship of the World is enmity with God ? Whosoever therefore will be a Friend of the World , is the Enemy of God. The World is the powerful Star , whose Aspect he regards , and tho with the dishonour and displeasure of God , he will by irreligious compliance secure his temporal Interests . The pure refined Truth of the Gospel , that has past the fiery Trial , he will corrupt and embase by carnal temperaments : the precious Truth so dearly bought by the Blood of the Martyrs , he will vilely sell for the things of this World. Nay of a Professor , he will by degrees turn Persecutor of those who stedfastly own the Truth . The love of the World so strangely inchants & infects the Mind , that a false Religion which a Man did abhor from , yet when recommended by secular Advantages , will appear tolerable , then eligible , then necessary ; and consequently the divine Truth must be supprest that contradicts it . There are such frequent Examples of this in every Age , that to insist upon many particular Instances , were to tell great numbers of the dead to prove that Men are mortal . The Young Man that so earnestly addrest himself to Christ for his direction how to obtain Eternal Life , when commanded to give all his Estate to the Poor , and to follow Christ : he would not gain at so dear a rate Celestial Treasures , but went away sorrowful . Whereupon our Saviour declares with solemnity to his Disciples , Verily I say unto you , that a rich Man shall hardly enter into the Kingdom of Heaven . We read of two Tribes of the Israelites , that chose their Inheritance on this side Jordan , and would not have a share in the Land of Canaan : thus the earthly-minded prefer the present World , the Object of their choice and love , before the heavenly Canaan . The Ecclesiastical Historian relates , that in the time of Persecution by Decius , the rich Men among the Christians , were most easily and miserably foil'd : the love of the World was a dangerous earnest in their Hearts , of their revolting back to Pagan Idolatry , and the Bondage of Satan . And in the time of the Arian Persecution , how many who by their Titles and Office were specially obliged to be valiant for the Truth , and to contend earnestly for the Faith ; yet did accommodate their Profession to their aspiring Ambition and greedy ▪ Avarice ? The Standard of their Religion was the pitch of the State : they had a politick Faith , and appear'd either Orthodox or Arian , as the publick Favour shin'd upon Truth or Heresy . They rob'd our Saviour of the Honour of his Deity ( O astonishment ! ) rather than part with their beloved Dignities and Riches ▪ So powerful are humane Respects in those who mind earthly things . Great force is requisite to pluck up a Tree that has its Roots spread and deeply fastned in the Earth ; and it cannot be so entirely separated , but that part of the Roots will be broken : thus when the Affections are deeply set in the World , and by Pleasures and Riches fastned to it , how hardly is it rent from it ! every Fibre of the Heart is broken with sorrow . As Lot's Wife , when by an Angel forc'd out of Sodom , yet cast a lingring affectionate look after it , and was turn'd into a Pillar of Salt. The Separation is as bitter as the Possession is sweet : and none are more unwillingly divorc'd from the World , than those who enjoy the confluence of earthly happiness . Now when secular Interest outweighs Duty , when apparent Danger induces to deny the Truth of Christ ; how terrible and unavoidable will be the punishment of that disloyalty ? Our Saviour's threatning is universal ; Whosoever shall deny me before Men , him will I deny before my Father which is in Heaven . A most righteous and dreadful retribution ; They denied him as their Lord , and he denies them as his Servants . They usurp'd the Title of Christians , the Relation of his Disciples , and in the last Day he will publickly disown them . When that sad Sentence shall come from their Judg , Depart ye cursed , I know you not ; what confusion , what anguish will seize upon them ! They shall be banish'd from his glorious Kingdom , excommunicated from his blessed Society , and tormented with the rebellious Angels for ever . 'T is true , this universal and peremptory Threatning ▪ must be understood with an exception of those who after their falling away are restor'd ▪ by Repentance . Sometimes a Christian that has deliberately and entirely devoted himself to Christ ▪ that has sincerely resolved rather to part with his Life , than that for which Life is worthy the enjoying ; yet by strong temptations has been faint-hearted and denied the Truth : like one that disannuls in the heighth of a Fever , the Will he made in his composed Mind : but afterward such have resumed new courage , and have , by enduring the sharpest Sufferings , confirm'd the Truth , and ascended to Heaven in a fiery Chariot . Lastly , The Prosperity of Sinners is the great temptation to delay repentance till their state is desperate . Nothing fills Hell with so many lost Souls , as the putting off Repentance till hereafter . How many Diseases would be cur'd in time , if they threatned present Death ? but their Malignity being of a slow operation , they are despised as not worth the trouble of a Cure , till they are desperate . 'T is in Spiritual Diseases , as 't is in those of the Body : for Sin that is a sickness unto Death , might be prevented by speedy Repentance ; but many , not apprehending present Danger , neglect the precious Remedy till they are desperately ruin'd . To day if you will hear his Voice , harden not your Hearts . The Command respects the Season as well as the Duty : As our Obedience must be entire without reserves , so it must be present without delay , even in our early Age , and continued in the whole tenor of our Life . The Worm of Conscience sometimes nips Security , and there is a strange union of Contrarieties in the Breast of a Sinner , that makes him inexcusable and incurable . He complains of the bondage to his Lusts , yet takes pleasure in it : he is convinc'd 't wil be destructive , yet voluntarily continues in that sweet captivity . If Conscience be troublesome , he pacifies it with an intention to reform hereafter , and thinks that a future Repentance will be sufficient to prepare for a future Judgment . And none are so easily and willingly deceived to their everlasting ruin by this pretence , as those who enjoy the present World. Prosperity makes them forgetful of the Grave , and humane Vicissitudes , and hardens them in deep Security . 'T was the Divine Prayer of Moses , So teach us to number our days , as to apply our hearts unto Wisdom ; implying , that the great Cause of Mens destructive folly , is from not reflecting upon the shortness and uncertainty of their Time here . Death is certain to the Old , and Life uncertain to the Young. There are many back Doors to the Grave , and Men are led surprisingly thither . The time of their residence here is fixed by the Divine Determination , and concealed from their Eyes . How many in their Youth and Prosperity have presum'd upon a long Life , yet unexpectedly have returned to their Earth ; as a Wall covered with Ivy , that falls on a suddain with its green Ornaments , by its weight and weakness . The Hour of Death , is the hour of mens Destiny for ever . There is no space of Repentance in the interval between Death and Judgment ; but the Soul immediately after its departure , receives a decisive irrevocable Doom ▪ that is in part executed ▪ and shall be publick and entirely executed at the last Day . Yet Men boldly venture to continue in their pleasant Sins , upon the forlorn hope of a Season to repent hereafter . Astonishing enormous Folly ! as if they were assured of Time , and the Divine Grace . And thus 't is fully proved how fatal and destructive Prosperity is to the Wicked . The second thing to be consider'd , is the Folly of prosperous Sinners . Folly is the Cause of their abusing Prosperity , and the Effect of their Prosperity abused . The most proper Notion of Folly is , that the Understanding mistakes in judging and comparing things ; from whence the Will slides into Error , and makes an unworthy choice : And according to the weight and consequence of things , the more remarkable is the degree of Folly in not discerning their Differences . Now when Men value and are delighted in temporal Prosperity as their Happiness , and Heaven with its Glory & Joys is neglected and vilified in the comparison , 't is Folly above all wonder ; Folly of so rare and singular a Nature , that if the judicative Faculty were not corrupted , it were impossible they should be guilty of it . This will appear by considering the essential and inseparable Properties of Man's Felicity ; 't is perfective and satisfying of Man in his supream Faculties . 1. The perfection of Man does principally consist in the excellencies of his spiritual & immortal part : As in the various kinds of Creatures , there is something that is their proper Excellency , for which they were made , and accordingly are valued : as Strength or Beauty , Swiftness or Courage : so , the first and chief and proper Excellency of Man , is the rational Mind , that distinguishes him from the Brutes , and gives him a natural and regular dominion over them . 'T is the highest and divinest Faculty of the Soul ; and from hence the deduction is clear , that our Felicity consists in the perfection of the Mind . If the Excellencies of all other Creatures were united in Man , they could derive no true worth to him , because they cannot adorn and perfect what is his proper Excellence . Now , according to the quality of the Objects , about which the Mind is conversant , 't is either tainted and depreciated , or purfied and exalted . To apply it to sensual worldly things , how to increase Riches , and make provision for the Flesh , to fulfil its Lusts , is more truly vilifying , than if a Prince should employ his Counsellors of State , and the Judges of his Courts , in the Offices of his Kitchin , or to dig in the Cole-pits . The Mind is corrupted and debased by application to inferior perishing things , as Gold and Silver are allayed , and lose of their purity and value , by a mixture with Copper and Tin. God alone is the Sovereign Object of the Mind , with respect to its dignity and capacity , its superior and noblest Operations : and by contemplating his glorious Attributes and Excellencies , who is best in himself , and best to us ; the Mind is inlightned and enlarged , renewed and raised , made holy and heavenly , full of Beauty , Order , and Tranquillity , and transformed into the likeness of the Divine Perfections . 2. All the Prosperity in the World cannot bring true Satisfaction to him that enjoys it : for 't is disproportionate to the spiritual and immortal nature of the Soul. This is so clear by Reason , that it may seem as needless and impertinent to insist on it , as to use Arguments to prove that Gold and Diamonds are not proper Food for the Body : but the self-deceiving folly of the carnal Heart , so enamour'd of the vanity of this World , ( that like the pleasure of a Charm , is counterfeit and deadly ) makes it necessary to inculcate known Truths , that Men may timely prevent the sad Consequences of such Folly , and not be accessaries to their tormenting Conviction by experience . 'T is true , carnal and material ▪ Things , pleasantly affect the outward Man ; yet such a vanity is in them , that they are neither a pure nor a prevalent Good , with respect to the natural and civil state of Man here . Riches , and Honours , and sensual Pleasures , are not without a mixture of bitterness , that corrupt the content that Men expect in them ; they are not efficacious to remove or allay the Evil to which all are exposed in this open state . A sharp Disease makes all the Joys of the World insipid and despicable . But suppose them in their elevation , they cannot supply the Wants and Exigencies , nor satisfy the Desires of the Soul. They cannot restore Men to the Favour of God , and blessed Communion with him ▪ nor renew the Image of his Holiness in them . They are but a vain Name , a naked shadow of Felicity , and entirely depend upon the simplicity and fancies of Men for their valuation . The Apostle therefore tells us , that they that will be rich , fall into temptation , and a snare , and into many foolish lusts . Those who resolve and labour to get Riches , thinking to find Felicity in them , are misled by as gross folly , as those who presume by their costly preparations to turn Brass or Lead into Gold. For if it be Folly to desire and attempt what is impossible , 't is equally so in those who seek for joyful satisfaction in Wealth , and in any other secular Things , as in the Alchymists , that waste their real Estates for imaginary Treasures . Besides ; the happiest Condition here , as 't is like the Moon , that at the brightest is spotted and imperfect ; so Eclipses are not less strange to it than to that Planet . The World is at the best of a transient use , and the pleasant Error of the Carnal Mind , will be of short continuance . Within a little while , that which was declar'd with such solemnity by the Angel in the Revelation ; He lifted up his hand to Heaven , and swore by Him that lives for ever , that Time shall be no more ; will be true of every mortal Person . The rich Man that was surveying his Estate with carnal complacency , and extending his hopes of voluptuous living to many Years , was surpriz'd with the fatal Sentence ; Thou Fool , this Night shall thy Soul , be required of thee : then whose shall those Things be which thou hast provided ? Now , can that be our Happiness that is of such an uncertain tenure , that every hour may be snatch'd from us , or we from it ? If one should with great Expences build a Mansion-House , and plant Gardens in a place subject to frequent Earthquakes , that would overturn all into confusion ; would not his folly be conspicuous ? Yet how many practise themselves what they would deride in others ? They set their Heart upon the things of the World , that are liable to a thousand changes , and must shortly be parted with for ever . The Slaves of Honour , that are so swell'd with airy Titles of Greatness , and the flattering Respects of others , must shortly be devested of all ; and when laid in their Tombs , the Trophies of Vanity , will be insensible of the renown and applauses of the World. * Alexander the Great is long since dead to the pleasure of his Immortal Man. And Death will make a final separation between the Rich and their Treasures , and put an end to all the Delights of Men. Now what folly is it to prefer a Felicity , that is deceitful in the enjoyment , and leaves the Soul empty when it most fills it , that is so vain and transitory , before an Eternal Heaven ; a blessedness that surpasses our Hopes , that secures our Fears , that satisfies our immense ▪ Desires ; a blessedness that the humane Understanding in all the capacity of its thoughts is not able to comprehend ; a blessedness becoming the Majesty and Magnificence of God that bestows it . What madness , to despise Heaven , as if the Eternity of the next World were but a moment , and to love this World , as if this momentary Life were an Eternity . The full aggravation of this , dyes the Love of the World with the deepest tincture of Folly : as will appear by considering , 1. 'T is a voluntary chosen Folly . Thus the Divine Wisdom with passion reproaches wretched Sinners , How long ye simple Ones , will ye love simplicity ? This heightens their Character to love so obstinately , what is so unlovely and unbecoming the reasonable Nature . The Light of Reason and Revelation discovers the Vanity of the World : 't is not for want of Evidence , but for want of using the Light , that Men do not discern their wretched mistake . God complains in the Prophet , My People doth not consider . The means of restoring Men to a sound Mind , is by due consideration . The Soul retires from the World , and makes a solemn enquiry ; For what End am I created ? for what do I consume my Time ? If my Endeavours are all for the Earth , what remains for Heaven ? what do I prepare , what shall attend me , what shall I meet in the next State ? How long will it be before I must leave this visible World , and after the irrevocable step into the next , immediately appear before the inlightned Tribunal of God , whose Judgment is so strict , that the Righteous are scarely saved , and so heavy , that the strongest Sinners cannot endure ? Can the World prevent my doom to Hell , or release me from it ? Will the remembrance of the Enjoyments here , afford any refreshment in Everlasting Burnings ? By such sad and frequent Soliloquies , the vicious sensual Affections are eradicated , and the Heart is transplanted from Earth to Heaven . If Men would wisely ponder things , if Conscience , the sincere and unsuspected Judg did hold the Ballance , and put into one Scale the Glory , the Riches , and Pleasures of this World ; and into the other , the Promises that belong to Godliness here , and hereafter , how despicably light will they be found ? 'T was truly said , that false Scarlet appears with lustre , till compared with the Rich and True ; so the fictitious Felicity of this World is very specious , and ravishes the Minds of Men , till compared with Coelestial Felicity . Worldly Honour is counterfeit , because 't is no certain Argument of inherent worth : Vain-glory and real Infamy , often meet in the same Person : yet 't is admir'd , and ambitiously sought , till compar'd with the Honour of the Saints . What is a Reputation and Honour with the Worms and Moles of the Earth , compared with the Honour that comes from the esteem of God , and Angels , and other blessed Spirits above , who incomparably exceed all Mortals in number , and infinitely in understanding ? What is a vanishing shadow of Reputation , against an eternal inestimable weight of Glory ? What are the Riches of this World , Gold , and Silver , and Jewels , for gaining of which so many lose their Souls , but vile trash compared with the sacred Treasures of Heaven , the Graces of the Saints ? What are the empty delights of the Senses , compared with the Peace of Conscience , and Joy in the Holy Ghost , that can sweeten all our Sorrows here , and the fulness of Joy that springs from God's Presence in Heaven ? If Men would make judicious Comparisons , their Affections would cool towards perishing Vanities . But they will only look upon what is pleasant and attractive in the World , without regarding its miserable Defects , without considering what is infinitely better , and most worthy of their ardent desires and vigorous endeavours . They are so pleas'd with their Error , so ingaged in the sweet captivity of the World , that they cannot extricate themselves if they would , because they will not if they could . 2. 'T is a culpable and guilty Folly. When Children prefer things of Lustre before things of Value , their childish Toys , before real Treasures ; when they chuse a little present Enjoyment , before a future Good that is incomparably better , their Folly is innocent , because Reason cannot display its operations in them : But when Men , who are capable to distinguish between the things that are seen and temporal , and the things that are not seen and eternal ; when they sottishly prefer sensible things before Spiritual , notwithstanding the vast difference between them , both in the quality and duration , their choice is so criminal , as deserves an everlasting Hell. If Esau had been a Child when he sold his Birthright for a Mess of Pottage , his folly had been excused ; for he was compelled by hunger ; and the glorious dignity of the Birthright was disproportionate to his Appetite and Understanding : but in his mature Age , when capable to understand his Interest , to part with so sacred and precious an advantage , for a little sensual satisfaction , was so profane an Act , that he was justly deprived of the Divine Blessing that was annext to the Birthright . That Beasts are wholly led by their sensual Appetities , is natural and regular , their voracity and crue●ty , folly and filthiness , envy and fury , are not vicious passions , because Sense is the superior Faculty in them . But when Men are so brutish , that the Objects that please their Eyes , and carnal Senses , are the only Attractives of their affections , 't is unnatural and monstrous ; because Reason should have the supremacy in them . If a Woman remain in a single state , she has power over her Actions , and may freely govern her self ; but if married , is subordinate to her Husband : and disobedience to his Authority and prudent Counsels , is culpable . The Body considered as the Seat of the Senses , has natural Appetites , and might enjoy what is suitable to them according to their capacity ; but united with an immortal Spirit , that is stampt with the living Image of God , its desires must be limited and directed by the Mind , and the pleasing of Sense in Actions forbidden by the Mind , is rebellion against the ruling Faculty . If one be under a Disease that Wine inflames and increases , and the Physician forbids it as deadly , yet the Patient will judg only by his Pallate whether Wine be good for him ; were it not a kind of brutishness worthy of the Evil that attends it ? Such perverse Folly are Men guilty of in their sensual Satisfactions , whereby the Soul is unspeakably wronged , and God highly dishonoured , who has given to Man a more excellent Spirit , than to the Fowls of the Air , that he may judg of things , not as they appear , but as they are . 3. 'T is the most ignominious Folly. Shame arises from the sense of a debased Excellence : the Understanding is the most excellent Faculty in Man ; and nothing brings a greater disreputation to him , than when he is deceived by the ignorance or inconsiderateness of his Mind . And the delusion is most shameful in matters of great moment . Now for a Man to exchange his Soul , that is of Angelical Eminence , for transitory Vanities ; O folly ! how enormous , how astonishing ! The Lord Jesus , who as the Creator and Redeemer of Souls , perfectly knew their Worth , puts the Question , so as to imply the strongest denial , What is a Man profited , if he shall gain the whole World , and lose his own Soul ? or , what shall a Man give in exchange for his Soul ? The vanity of the Purchase , and the value of the Loss , is such , that no Man , conscious of his Immortality in the next state , but must acknowledg that he is an infinite loser , and prodigious Fool , that gains the World by the loss of his Soul. 'T is said of the ancient * Germans , that in their Commerce with the Romans , receiving Silver for their Amber , that has no virtue but to draw Straws to it , they were amazed at the price . And certainly the great Tempter cannot but wonder at the foolish exchange that Men make , in giving their immortal Souls to him for perishing Vanities ; and having this scornful advantage , will much more upbraid them hereafter , than ever he allur'd them here . The shame that attends this Folly , is sometimes felt by Sinners in this World ; when they are shaken out of their stupifying slumber , and fully awak'd to discover their evil Choice . Thus the Apostle speaks , What Fruit had you of those things whereof you are now ashamed , for the end of those things is death ? When the memory of Sin is revived , with a true judgment of it , that which has Emptiness in the beginning , and Death in the Issue , must have Shame in the middle . The Prophet tells us , He that getteth Riches , and not by right , shall leave them in the midst of his days , and at his end shall be a Fool. He was a Fool all along in his deceiving of others , tho reputed ▪ worldly wise ; but in the issue , when that which he gained cannot be kept ; and the Soul being lost , can never be recovered ; by the conviction of his Conscience , he is a Fool , and reflects upon his past folly with confusion . But at the last day , the shame of foolish Sinners shall be displayed before the Eyes of the whole World. 'T is foretold , that some shall rise to shame and everlasting contempt . Obscurity is the Mask of Shame , but to be exposed a spectacle of Scorn before a thronged Theatre , is the aggravation & eminence of the Shame . How confounding will the shame of Sinners be in the universal confluence of Angels and Saints , and the presence of the glorious God , the Judg of all ? the sense of their Guilt and Folly will sting them for ever . 4. 'T is the most woful Folly. Here such mischievous Effects proceed from it as deserve the saddest lamentation . The Understanding , the highest Faculty , the Beauty and Excellency of Man is blinded , the Will is fettered by corrupt Passions , and the whole Man miserably inslaved to Satan . What a spectacle of Compassion was Sampson in the slavery of the Philistines ? He that had been the General and Judg of Israel , was deprived of his Sight , and Divine Strength : his warlike Hands , that had been of equal power with an Army , and perform'd such glorious Atchievements , were imployed in turning a Mill , the Work of a Beast : and his Misery was pointed and made sharper by the insultation of his Enemies . The true Emblem of the degenerate State of Men ; the Soul that was created in the Image of God , and had a peaceful soveraignty over the sensual Appetites , a superiority over sensible things , is now inslaved and employed in the vile drudgery of Sin , and become the derision of the Devils . This is little thought of , or lamented , but therefore the more woful . The loss of the Kingdom was not so dismal a Judgment to Nebuchadnezzar , as the loss of his Understanding . When his Reason was taken away , and the Heart of a Beast was given to him ; 't was the lowest and saddest degradation . But hereafter the misery of foolish Sinners will be extream . The Apostle tells us , that the love of the World causeth Men to fall into temptation and a snare , and into many foolish and hurtful Lusts , which drown Men in Destruction and Perdition . The Expressions are full to exaggerate the horror of their ruines , and to signify that 't is absolute and irrecoverable . The Lusts of Men are equally foolish and pernicious ; they please themselves in the Enjoyments of the World , and are secure , as if bathing in the Fountains of Felicity , when ready to be swallowed up in the Whirlpool of Death . By sensual Vanities they are estranged from God , careless of their Duty , and are finally separated from his blessed Presence . And as the enjoying God , without a possibility of losing him , is our consummate happiness ; so to lose him , without hopes of ever enjoying him , is extream misery . The foolish Sinner is not affected with this now ; whilst he lives in pleasure , he is content to be without God in the World ; but hereafter , when he shall be deprived of these slight short-liv'd Pleasures , and shall know the unvaluable loss of his Happiness , Sorrows will overwhelm him for ever . As it befel that Infidel in the 2 Kings 8. he saw the Plenty , but was not suffered to taste of it ; so the damned shall see the Glory of Heaven shining in the Saints , but shall not partake of it . This misery will be amplified under the following Heads . 3. We are to consider the Justice , the certainty and the heaviness of the Destruction , that shall seize on foolish Sinners that abuse Prosperity . 1. To illustrate the Justice of God in their destruction , I shall only insist on that Reason that is so admirably amplified in this Chapter for their conviction ; that is , their Destruction is the Fruit of their own choice . The Divine Wisdom allures and invites them , by all the most tender and powerful Perswasives , to forsake their ruinous Course , and the Spirit of Grace should be poured upon them , which is the Earnest of Glory ; but they would not be convinced and reformed ; they loved simplicity , the vain volatile Pleasures of Sin , though attended with Perdition : They hated Knowledg , Godliness , though recommended by the assurance of a blessed eternal Reward : therefore their Destruction is resolved into their own Choice . Indeed no Man can directly and absolutely chuse Misery , or reject Happiness , but vertually and by real consequence the most do . A Prodigal that wastes his Estate , does not intentionally and deliberately chuse Poverty , but thus he thinks , this Expence is for my Honour , this for my Pleasure , and proceeding to innumerable Expences , he at last becomes poor , and his poverty is voluntary , because 't is the issue of his voluntary exorbitant profuseness . The evil of Sin , though it be destructive , and in that respect not eligible by Man , yet 't is pleasing to his corrupt Nature : and the depraved Will is so allured by the present Pleasure , that it anticipates the Reflections of the Mind , and chuses to gratify the Propensions of Nature , with a brutish disregard of the terrible Consequences of Sin. And the present disconvenience of serious Piety to the carnal Heart , causes an averseness from it , notwithstanding the heavenly Felicity that is promised to it . Men prefer carnal Sweets before Communion with God ; and tho not ignorant of the Issue , continue in their Sins . And 't is the exactness of Justice , to deprive Sinners of that blessedness which they obstinatly refus'd , and to bring on them the misery they perversly chuse . And when at the last Day the Son of God shall charge upon Sinners their neglect of his compassionate and repeated Calls , that he often knock'd at the Door to get an entrance into their Hearts , but all in vain , the World was there , and barr'd it against him . The guilty graceless Souls will be struck with a defenceless silence , not able to make a Request for Pardon , but with despairing Tears must submit to their righteous Condemnation . The Equity of God's Ways , and the Iniquity of Mens , will at the last be clear to every Eye . Then all the Blessings they received will rise up in judgment against them , as proofs of their Wickedness , that makes them more guilty , and deservedly miserable . Then Conscience , that is now stupified by sensuality , will make furious reflections upon the folly of their Choice , and be more tormenting than the infernal Fiends . When Cresus , the rich King of Lydia , was bound to the Stake , and the Fire kindled for his burning , he lamentably cried out , Solon , Solon , Solon ; and being ask'd the reason of it , declared , that in the height of his Prosperity , that wise Grecian had advised him to prepare for a Revolution from his Glory and Greatness into a miserable State , and his neglect of that Counsel was more tormenting than the loss of his Kingdom . How piercing will the remembrance be to lost Souls of their despising the Instructions , Warnings , and gracious Methods of the Divine Wisdom , to have prevented their ruin ? that Mercy was so often and so rebelliously resisted ? this will be the Hell of Hell. 2. The certainty of their Destruction is next to be considered . 'T is unchangeably establish'd by the Divine Ordination , that the Pleasures of Sin shall end in the misery of obstinate Sinners . This is declared in the Word of God , If ye live according to the Flesh , ye shall die : And as 't is founded in destributive Justice , so it shall be executed from his Truth . Our Saviour tells us , Heaven and Earth shall pass away , but one jot or tittle of the Law shall not be unfulfilled . All the threatnings of it , in their fearful extent , shall be accomplish'd upon impenitent Sinners , the proper Objects of Vengeance . God cannot deny himself in ceasing to be Holy and True , and his Power seconds his Word , to inflict the full effects of it upon the Guilty and Impenitent ; for a time they are spared , that they might repent : for Mercy is not only over all the Works of God , but paramount to all his Attributes , it suspends his Power from Acts of Vengeance , it delays and mitigates his Justice : we may appeal from Justice to Mercy in the Court of Heaven : but when God's Mercy has been affronted and exasperated , by the continual abuse of his Benefits , when 't is renounc'd and forfeited by Sinners , their destruction is irreversible : for 't is Mercy alone atones his righteous Anger ; and this being so fearfully provok'd , there is no Advocate in his Bosom to plead for them . Did he not expel from Heaven the rebellious Angels , Spirits of a higher Order , and more excellent Endowments than Men , and in their number perhaps exceeding the whole Progeny of Man ? Now as the Apostle , considering that the Israelites , the chosen People of God , and dear to him above all others , yet when they became unfruitful , were broken off from the true Olive Tree , and the wild Gentiles were grafted into it , leaves this Caution in eternal memory , Be not high-minded , but fear . For if he spared not the natural Branches , take heed lest he spare not thee . We may strongly infer , If God spared not the Angels that sinned in their first act of disobedience , but cast them down to hell , and delivered them into Chains of Darkness , to be reserved unto Judgment . Certainly he will not spare sinful Men that hate to be reformed , and continue in the voluptuous course of Sin to the last . The secure and foolish Sinners , that now make a mock of Sin , and have so far lost their Innocence and Ingenuity , that shame and request for their foul Actions is counted a vicious Infirmity , a degenerous Humour , they shall understand in what degree Sin is hateful to the Holy God. They who now sleep out all the denunciations of the Law , will find at last , they have to do with a terrible inexorable God : Because I have called , and ye refused , I have stretched out my hand , and no Man regarded ; But ye have set at nought all my Counsel , and would have none of my Reproof : I also will laugh at your Calamity , and mock when your Fear comes : When your Fear comes as Desolation , and your Destruction comes as a Whirlwind ; when Distress and Anguish come upon you . Then shall they call upon me , but I will not answer ; they shall seek me early , but they shall not find me . For that they hated Knowledg , and did not chuse the Fear of the Lord. This dreadful Threatning is pointed against foolish Sinners who abuse Prosperity : When those who shut their Eyes against Danger , shall be constrained to open them , and see the fearful Face of Death attended with Judgment , and Judgment with an eternal Hell : when Diseases in the Body , and Anguish in the Soul , shall assail them at once , like two Clouds that by collision break forth in Thunder , and they mournfully cry for Mercy , their Prayers will be rejected with scorn , and their Ruin be remediless . The carnal Conceit , that God will graciously receive Sinners when the World has left them ; that when by calamitous constraint they are at last brought to confess their wickedness , and are only sorrowful for the evil Consequences of it , the conceit that they shall find Mercy , is Atheism of as blasphemous a nature as the denial of a God : for to ascribe such a Mercy to God , as is inconsistent with his Wisdom , Holiness , Justice , and Truth , is to deprive him of his purest Perfections , and in effect to ungod him . In the rebellions of their lives , they exprest open enmity against God ; and their Devotion at their death , is secret Flattery in his account . For thus t is said by the Psalmist of such Sinners ; When he slew them , then they sought him : and they returned and enquired early after God. Nevertheless , they did flatter him with their mouth , and lied to him with their tongues . For their heart was not right with him , and they were not stedfast in his Covenant . 'T is true , God is rich in Mercy , and most willing to pardon returning Sinners , when their contrition is sincere ; when they are truly sorrowful , that Sin has made them unholy as well as unhappy , that they have abus'd the Mercies of God , our gracious Creator and Preserver , compassionate Redeemer , and blessed Comforter , as well as provok'd his Anger : and when the resolutions of amendment are so deeply rooted , as would prove effectual if they should be tried by the lengthning of their Time in this World. But those who defer their repenting whilst God defers punishing , and like the unjust Steward , never think of making provision for their Souls , till they are cited to give an account of their unrighteous and ungrateful abuse of his Blessings : those who renounce their Sins when unable to commit them , and resolve to live well when they can live no longer , have great reason to suspect their own hearts , and to be fearful of their future state . If a Minister be call'd to assist such in their dying hours , there is infinite reason he should be cautious of assuring them of Pardon and Salvation , lest natural Sorrow be mistaken for godly Sorrow , and the Repentance declar'd by them , would be retracted upon new temptations : 't is safe to imitate a * discreet Physician , that is unwilling to declare what he fears will be the issue of the Disease , but modestly infinuates the Danger to those that are about the sick Person : The good God can do all things , he can revive the almost spent and expiring , O pray for him . 'T is advice given by a skilful Herbalist , that particular care is necessary in planting the Seed of the Cardus , for if they are not set upright , they degenerate and produce a wild Herb. The Gospel is compar'd to Seed , and if the conditional promises of Pardon and Salvation are not received in the Heart aright , if the comfort of them be not applied according to the Qualifications that are requisite to give us an interest in them , they produce a vain Presumption , a false Hope , a delusive Peace , instead of an unfeigned Faith , a purifying Hope , a solid Peace . God declares it with the most sacred solemnity , As I live , saith the Lord God , I have no pleasure in the death of the Wicked ; if the carnal Heart ( like the Devil who abus'd Scripture , by leaving out part of it ) shall not consider what follows , but that the Wicked turn from his way and live , but shall harden and fortifie it self in Sin , with hopes of impunity , God will rejoice in their just destruction . He tells us that a converted Sinner shall be forgiven ▪ but that conversion must be uniform and lasting ; If the Wicked turn from all his Sins that he hath committed , and keep all my Statutes , and do that which is lawful and right , he shall surely live and not die . He has promised to be found of those that seek him ; but we are commanded to seek the Lord whilst he may be found : implying ▪ it is not in our power when we please to find him with his pardoning Mercy and assisting Grace . To apply the Word of God against the Mind of God , is injurious to his Honour , and pernicious to deluded Souls . 3. The heaviness of the Destruction will be according to the aggravation of their Sin , who abuse Prosperity . 1. 'T is a Sin most contrary to the acknowledged Duty of Man , and unbecoming the reasonable Nature . 'T is an universal concession that springs from the purest Light of Reason , that we should return good for good : the Heathens agreed in it . To be defective in observance , and thankful respects to a Benefactor is unnatural , but to requite Evil for Good , is so direct a violation of the ingenuous Principles of Humanity , that one is prodigiously wicked in doing it : he ceases to be a Man , and becomes a Devil . Now this black Guilt cleaves to those who abuse Prosperity . The Blessings of God are strong and sweet obligations to love him , yet their perverse Hearts are thereby alienated from him : his Mercies engage and enable them to serve and glorify him , but are used to gratify their Lusts , and to make them more capable and presumptuous to offend him . Prosperity makes them luxurious and secure ; Riches makes them sin at a higher rate ; the patient Providence of God , that waits for their Repentance , ( such is their desperate corruption ) fortifies them in their rebellion against him . This was the reason of that stinging Reproach of Moses to Israel , Do ye thus requite the Lord , O foolish People and unwise ? 2. The abuse of Prosperity is most injurious and provoking to God. To sin against his Law , is an high affront to his Majesty ; but to sin against his Love and Benefits is more contumelious to him . The Apostle calls it , a despising of God's goodness : what is more contumelious , than to employ his Benefits for the pleasing our dishonourable vile Affections ? as the Gift of a Friend is slited that is put to a base use ; or as one that will not be reconciled by the Presents of a Friend , despises his Gifts : thus when the Favours of God do not melt the Heart into kindly resentments , and endear him to us , they are despised . If a Favorite , that were raised by a Prince to the highest Honour and Trust , should betray his Magazines , both Arms and Treasures to his Enemy , could there be a fouler wickedness ? and of this heinous nature is their Wickedness , who abuse the Mercies of God in the Service of Sin , and implicitly betray them into the Devil's hands , who maliously wars against God. What a contumelious indignity heightned with the basest ingratitude was Jeroboam guilty of , who chang'd the Glory of the uncorruptible God , into an Image like a corruptible Beast . * God advanc'd him to the Throne , and he deprest the Deity to the rank of stupid Calves . What a hateful abuse of his Bounty was it , that the Israelites turned the Jewels of Gold wherewith he inricht them by the Egyptians , into a detestable Idol : of such Wickededness are Men deeply guilty , when the precious Blessings that God bestows upon them , are made the Idols of their heads and hearts , and rob him of the Honour and Love that is incommunicably due to him . What can more provoke the jealous God ? Mercy is his dearest Glory , in which he peculiarly delights ; 't is the Attribute of which he is most tender , and the abuse of it is to stab him to the Heart . From hence we may justly infer , the punishment of such Sinners will be most heavy , in exact proportion to their most odious ingratitude . Damnation is the recompence of every impenitent Sinner , and is the most fearful effect of God's Wrath. Temporal Judgments are but the smoke of his Anger , the flaming Coles are in Hell. But there are degrees of torment in Hell , according to the number and quality of Mens Sins . Those who despise the goodness of God , treasure up Wrath against the day of Wrath. As they continually abuse his Bounty and Patience ▪ they increase his Vengeance , which will be as terrible as his Patience was admirable . The Judgment of Babylon was a strict proportion to her Luxury : How much she hath glorified her self , and lived deliciously , so much troment and sorrow give her . Justice will exact all the Arrears of abused Mercies . The lovers of this World shall pass from their good Things , to the Flames that live by the Breath of God's revenging Wrath. Doleful exchange ! an hours feeling of that Fire is more tormenting , than an Ages enjoyment of this World in all its abundance is pleasing . But tho the Word of God has discovered the swift and thick-coming Sorrows that shall seize upon the Wicked , yet so foolish and obstinate are Sinners in Prosperity , they will not be perswaded to fly from the Wrath to come ! The Light of Reason , and Illumination of Faith , is too weak to make them sensible of their Danger : they will not be convinc'd , till shut up in the darkness of Hell. It now follows , that by Application we should make this great Doctrine more useful to our selves . In the general , 't is of excellent use to rectify our Judgments about the Things and Men of the World. The most are miserably deluded , and live in a blindness so gross and misleading , that they are secure when near steep ruin . Asclepius being blind , mournfully complain'd , that he was fain to be led by a Child : but carnal Men are voluntarily guided by Sence and Fancy the false Lights that rule in Children , and blindly follow , without considering who is their Leader , and whether they are led . Or like one in a slumber , is strongly affected with slight things : a Scene of Fancy in a Dream transports him as a glorious Reality : a prick of a Pin makes him start as fearfully as if a Viper bit him : thus carnal Men are as deeply affected with temporal good and evil things , as if they were Eternal , wherein their Blessedness or Misery consists . And there is nothing of greater use and defence to the Soul , than to make a true judgment of things that greatly and nearly concern us . From thence proceeds a wise Choice , a well-ordered Conversation , and upon it our blessed End depends . For as the Rudder is to a Ship , the Will is to Man ; if it be duly turn'd , it conducts him safely to Felicity . The particular just Inferences from the Doctrine are , 1. Temporal Prosperity is not a certain sign of God's special Favour . There are some Benefits disperst by a general Providence to all , like the common Benefits of a Prince to all within his Dominions : some are like special Gifts to his Favorites : Of the first kind are Riches and Honours , and whatever is the support or comfort of the present Life : of the second are spiritual and heavenly Blessings , the Graces and Comforts of the holy Spirit of God , the infallible Seal of his Love to us . The Psalmist prays , Remember me , O Lord , with the favour thou bearest unto thy People : O visit me with thy Salvation : there is a Favour common to all Men as his Creatures , and the Fruits of it are promiscuous to the Evil and the Good : but the Favour from whence proceeds Grace and Glory , is the priviledg of his Chosen . The temporal Prosperity of the Wicked , is consistent with God's Hatred . When Men turn his Blessings into the fuel of their Lusts , and his Patience into an advantage of sinning more securely , how flourishing soever they are in the World , he looks on them with an avenging Eye . He hates all the workers of Iniquity . His seeming connivance is no Argument that he is not highly provok'd by their Sins , or that they may obtain an easy Pardon . Yet this is the inward principle of the gross and outward Sins in the lives of Men , tho unobserved by them . As the vital Heat is not felt in the Heart , that is the Cause of all the Heat that is felt in the outward parts of the Body . These things hast thou done , ( saith God to the rebellious Sinner ) and I kept silence , that is , suspended the terrible Effects of Justice , thou thoughts I was altogether such a one as thy self . Astonishing blindness ! not to discern the apparent antipathy of such Connexions . As if God's forbearance of the Guilty were forgiveness : and rebellion against his Commands , and the love of Sin which is enmity to him , were consistent with the fruition of his Favour . But we have the most clear and convincing assurance , God cannot be pleased with Men , without their being made like him in Righteousness and true Holiness . He sees and hates Sin , and abhors the Sinners tho for a time they are spared . Justice and Patience are his Attributes : He is slow to anger , and great in Power , and will not acquit the Guilty . He endures with much long-suffering the Vessels of Wrath , till they are fitted for destruction ▪ The presumptuous Sinner that is encouraged and harden'd , as if Sin were not so hateful to God , because he enjoys the World in abundance , and expects an easy remission at last , fearfully deceives his Soul : He sows the Wind , and shall reap the Whirlwind . 3. The Prosperity of the Wicked is so far from being a sign of God's love , that it often proceeds from his deepest Displeasure . 'T is a Curse candied over with a little vanishing sweetness , but deadly in the Operation . It makes them careless of God and their Souls , of Heaven and Eternity , and they become incorrigible in their perverse Wills and wicked Ways , and irrecoverable in their lost State. Prosperity induces Security , that presages and accelerates their ruin . 'T is exprest as the most fearful and sorest Judgment by the Prophet , The Lord hath poured out upon you the spirit of deep sleep , an insensibleness of the worst Evils , their Sins , and the infinite danger that attends them . This Judgment is usually inflicted from the righteous God by the prosperity of the Wicked , and extreamly provokes him , it being a Sin of the greatest Guilt , as well as a Punishment of former high provocations . 'T is a distinguishing Judgment inflicted upon his Enemies , from which his Children are exempted . Other Judgments that cause grief and trouble to Sinners , often incline his Compassions to them ; but this Judgment inflames his Wrath. In short , the Prosperity of the Wicked here , is a fatal sign they are reserved for the severity of Justice , for their abuse of the Riches of his Mercy : and of all Judgments that is the most terrible , that insensibly destroys , and certainly brings damnation . 4. From hence we are instructed to look upon Prosperous Sinners with pity , not with envy and indignation . They please themselves , and triumph in their conceit and happiness , as the Psalmist expresseth it , Whilst he lived , ▪ he blessed his Soul. But how contrary is the Opinion of vain Men to the Judgment of Christ ; He pronounces ( and upon his Sentence depends Eternity ) Wo unto you that are rich , for ye have received your Consolation ? Wo unto you that are full , for ye shall hunger : Wo unto you that laughnow , for ye shall mourn and weep . And we are told by the inspired Prophet , Man that is in honour , and understands not , ( that does not consider the Vanity and frail Tenure of his present flourishing State ; nor his Duty and Interest to imploy his Riches , Power , and Greatness , for securing his everlasting Felici●ty ) is like the Beasts that perish , stupid and insensible of approaching Ruin ; as the Beast that was to be sacrificed , did not perceive that the guilding its Horns , and adorning it with Garlands , was a sign it was destin'd to Death . They now live in ease and pleasures ; but they must shortly remove from their rich Possessions , and splendid Palaces , to the dark Regions of Woe , and Death will be an entrance into endless Sorrows . The laughter of Fools is like the crackling of Thorns under the Pot , a short Blaze soon damp'd and extinguish'd . 'T is a dreadful Imprecation of the Holy Psalmist ; Let their way be dark and slippery ; and let the Angel of the Lord persecute them . To fly in the dark , and in slippery places , and so to fall into the Mire and Pits , is a fit Emblem of their Condition , who are prosperous and wicked . They are hood-wink'd by Prosperity , in a voluntary darkness , and see not the Precipices that surround them : And how slippery is their way by so numerous and insinuating Temptations ? how easily , how frequently and dangerously do they fall , and both defile and wound themselves ? Briefly , they are truly miserable here , even whilst they most pleasantly and contentedly enjoy the World , they are accumulating the Treasures of Wrath , and preparing new Torments for their Souls : they stand upon brittle Ice , and Hell is beneath ready to swallow them up in its deepest Gulph . As 't is said by the Apostle , concerning the Saints darkend by Sorrows here , that their glorious Life is hid in God , and shall illustriously appear with Christ at his second Coming : So the terrible Death of the Wicked , whilst they flourish here ▪ is hid from the Eyes of Sense ▪ but shall be revealed in the Day of Wrath. And to a wise Observer , to a serious Believer , the prosperous Sinner is the most unhappy and compassionable Object in the World ; for he perishes by such a flattering kind of Death , that he is neither apprehensive , nor affected with his Danger . And when an illuminate Christian sees the Marks of Damnation in Sinners , whom Prosperity deceives and hardens , he cannot but be tenderly moved , and is obliged most earnestly to pray to the merciful Father of Spirits , whose Grace is Omnipotent , that he would recover their lapsed Souls , bleeding to eternal Death . If there be any heavenly Charity in our brests , it will melt our hearts , and dissolve us in tears to prevent , or at least to solemnize and lament their heavy Destiny . 5. From hence we are instructed to judg truly and wisely of Afflictions : they are the necessary and merciful Dispensations of Heaven to recover Sinners corrupted by Prosperity , and to return them to God. Sense , tho its principal end is to preserve the Body , is not always a fit judg of things beneficial to it : the Appetites and Aversions are sometimes pernicious : One in a Dropsy drinks to quench his Thirst , and increases his Distemper . A bitter Potion is rejected by a sick Child , not considering that a Medicine , not Sweet-meats , can cure his Disease . The pleasure of the taste , is no certain indication of what is wholsome for Health : much more uncapable is Sense to judg of what is useful for the Soul. Reason is entirely renounc'd , and fallacious Sense is in the Throne , when Prosperity with its gaudy Allurements is esteemed as our Happiness , and Adversity is abhorr'd as the worst Misery . The Wise Man instructed by dear Experience , tells us , It is better to go to the House of Mourning ▪ than to go to the House of Feasting : for that is the end of all Men , and the living will lay it to heart . Sorrow is better than Laughter : for by the sadness of the Countenance , the Heart is made better . The Heart of the Wise is in the House of Mourning , but the Heart of Fools is in the House of Mirth . Prosperity irritates and fortifies the sensual vile Affections , the pleasing of which is fatal to the * Soul. As 't is observed by the natural Historian , that the sparkling Colour and delicious Relish of Wine , tempts Men to drinking without thirst ; and from Intemperance , innumerable Diseases flow . Prosperity diverts the Mind from considering the things that belong to our eternal Peace , and the Will from consenting to them . The Thoughts are so scattered abroad , that few are left at home , duly to ponder the miserable Effects of Sin. Now in this the Rules of natural and spiritual Medicine agree , that one Extream is to be cured by another . The Devil cruelly destroys the Souls of Men by the pleasures of Sin ; and God , the wise and compassionate Physician , recovers them by bitter Sorrows , the most congruous and powerful means for that blessed Effect . Affliction makes us retire within our Hearts , and shuts out the noisy throng of worldly distracting Objects ; and then Truth and Conscience , that were under unrighteous Restraints , will break the Fetters , and speak loudly and terribly to the Sinner . Affliction fixes the Mind upon those Objects , that duly considered , are able to terrify the most determin'd and resolved Sinner . There is no Man so prodigiously bad , so perfectly a Brute , but has at times some twinges of Conscience , some workings in his Spirit , some desires of Salvation . Even Balaam , who in the judgment of the Angel was more stupid than the Ass he rode on , yet had some springings in his heart towards Heaven ; O that I might die the Death of the Righteous , and my last end may be like his : but these are fleeting and variable , and so weak in comparison of the Opposite desires of the Flesh , while Prosperity continues , that they prove abortive . Now affliction deads the flaming edge of the Affection to Vanity . When the Sinner feels the truth of the divine Threatnings , then he is effectually convinc'd of the Evil of Sin , and understands , by the beginning of Sorrows here , what the Issues will be hereafter , and retracts his foolish choice . In the time of Affliction , our Sins find us out ; and 't is most likely we shall then find our Sins out , and with repenting tears acknowledg them , and with hatred renounce them . Now the consideration of the designed Benefit by Afflictions , should reconcile them to our Wills , and perswade us , with patience and thankfulness , to accept of them as the Testimonies of God's peculiar favour . Our Saviour declares , As many as I love , I rebuke and chasten ; be zealous and repent . God is often most angry , when he makes no sensible discovery that he is so : thus he threatens the rebellious Jews , I will make my Fury towards thee to rest , and my Jealousy shall depart from thee , and I will be quiet , and will be no more angry : implying a final divorce , a leaving them to their impure Idolatries , without more correction . If there be such a hardness of heart as the Fire cannot melt , such a rust that the Fire cannot purify , God will not waste his Judgments on such desperate Sinners . He withdraws his chastising hand , as hopeless of their amendment , and that desertion is a fatal signature of Reprobation . And on the contrary , many times God's Love is most tender and compassionate to us , when to Sense there is the least evidence of it . Even the Heathens , in the twilight , between the darkness of Idolatry , and the light of Nature , discovered that Afflictions were the privilege of those that are singularly beloved of God. And Christians have a more sure word for their instruction , Whom the Lord loves he chastens , and scourgeth every Son whom he receives . There is not a stronger evidence of his fatherly wise Love , than the discipline of the Rod ; and the afflicted returning Sinner may , with an adoptive assurance come to the Throne of Grace . By afflictions the World is less enticing and hurtful to us , and Heaven is more amiable and desirable : the things that are seen , are vilified and distasted ; and invisible things are sought with our highest esteem and respect , and zealous endeavours . Those Lusts that spring , and grow , and flourish in Prosperity , are blasted and wither , and die in adversity . Those who forget God when prosperous in the World , are taught by the voice of the Rod to adore his Majesty , obey his Laws , imitate his Holiness , and humbly to accept of his Mercy . By Afflictions the sensual Appetites are sudu'd , and brought into order a low state , is a protection from many strong and destructive Temptations . Sickness that brings near the Grave , and makes us feel how frail we are , renders the World despicable , that by their Lusts so powerfully infatuates Men to their ruin . Sanctified Affliction , is a happy preparative for the fulness of Joy in the blessed presence of God. The first to whom our Saviour promis'd the Rest and Joy of Paradise , was the Companion of his Cross. Let us therefore , with free Judgments , and sincere Affections , make an estimate of all sensible things , not judg our selves to be in the favour of God , by the good Things received here , nor under his Wrath by Evil : Let us not be surpris'd at the Prosperity of the Wicked , nor shaken at the Afflictions of the Godly , but regulate our Thoughts by the unerring Wisdom of God , so clearly revealed in his Word . He is propitious , when he denies or takes from us those temporal Enjoyments that we are apt to abuse ; and severe when he bestows them , and seems to indulge Mens carnal Affections . It is but a little while , and the Pleasures of Sinners ; and the Afflictions of the Saints , will end in a state directly contrary to what is enjoyed or suffered here . With God a thousand Years are but as one day : the World is not of a weeks standing in the Divine Account : he measures all things by Eternity : the Vessels of Mercy are by sanctified Afflictions made fit for Eternal Glory . The Vessels of Wrath are by the abuse of his Bounty and Patience , fitted for eternal destruction . In the last place , from hence we should be warned to be always circumspect to avoid the Evils that usually attend Prosperity , to improve it to our eternal Advantage . Prosperity is not like an infected Garment , that transfuses a contagious Malignity into every one that wears it . A Person that is rich and honourable , and in Power , may not only be a Saint , but the more a Saint by his dedicating and employing the Gifts of God to his Glory , and the Publick Good. 'T is a Point of high and holy Wisdom , and only taught in the School of Heaven , how to manage the opposite states of the present Life , so as not to be vainly swelling in Prosperity , nor broken and flagging in Adversity , but to preserve an aequanimity , a constant composed mind , the blessed imitation of the divine Unchangeableness . St. Paul saith , without vain arrogance , I know both how to be abased , and I know how to abound : every where , and in all things I am instructed , both to be full and to be hungry , both to abound and to suffer need . 'T was a secret of Spirit , not learn'd from Men , but from the holy Spirit of God. In some respects 't is a more difficult exercise to manage Prosperity than Adversity . Many are like Hannibal , victorious in Arms , whilst conflicting with Adversity , and vanquisht by enticing Pleasures . 'T is observed of the Lamps in some of the Roman Tombs , that have burnt for many Ages , and are bright whilst kept close ; that as soon as they are open'd to the Air , a breath of Wind extinguishes them : Thus the Vertues of some shine in a low retired Condition , when there are no Temptations , no occasion of quenching them : but when brought forth into the open World , and should appear in conspicuous Operations , their Vertues are of so weak and consumptive a Spirit , that the Light expires and dies . Even the Piety of David was chill'd by Prosperity . 'T is said , with an emphasis , concerning Jehosaphat , that he walk'd in the first Ways of his Father David : Intimating that his Religion was not so exact when he was in the Throne , as in his Banishment . 'T is equally excellent as difficult . To be holy and heavenly in the midst of sensual tempting Objects , is the clearest discovery of the Truth and Power of Divine Grace , of the piety , ingenuity , and generosity of the Christian Spirit . Humility and Modesty in a low Condition , are not so praise worthy , as the absence of them is odious : but Humility in a state of Honour , is more illustrious than the Splendor of external Dignity . Temperance in a Cottage , where are only supplies of hunger and thirst , seems rather the effect of Necessity , than of wise Choice : but to be temperate when abundance and variety tempt the sensual Appetites , when the sparkling colour and delicious relish of the purest Wines tempt the Fancy and the Pallate , is Vertue in a height and excellency . To be pious , and weaned from the World in Afflictions , is no wonder ; but in Prosperity and Power to be serious in Religion , and despise the splendid Vanities of the World , is Vertue of a superior Order . What is observed of the perfuming Gums of Arabia the Happy , is applicable in this matter : those that distil freely from the Tree , excel in purity , in fragrancy and value , what comes from it when the Bark of it is cut . Thus Obedience that comes from the heart in love with God for his Benefits , is more valuable and precious than what is the effect of Compulsion , that comes from the heart wounded with terrors in adversity . I shall add farther ; The using Prosperity aright is most comfortable . The Love of God can sweeten Afflictions , and make a Dinner of green Herbs as savory as if they grew in Paradise : and it gives a quick and high taste to all our temporal Blessings . When his Love is conveyed and sealed to us by the Gifts of his Providence , we have the purest enjoyment of them . Now when Prosperity is made subservient to his Glory , when it endears Obedience to us , we have an infallible testimony 't is from his special Favour to us . The Rules how to manage Prosperity for our everlasting Good , are , 1. Let us preserve an humble sense of our original meanness , continual frailty , and sinful unworthiness in the midst of Prosperity . Men are apt to be high-minded , and to cherish undue Conceptions of their worth when rais'd in the World : as if they were not as inferior to the Majesty of God , and as liable to his impartial Justice as others : they lose the knowledg of themselves in a Mist of Vanity . This provokes the high and holy One that inhabits Eternity , to blast them in their most fluorishing and secure state , and convince them how deceitful and insufficient the grounds of their pride are . He puts them in fear , that they may know themselves to be but Men. There are such great and just Allays of the vain Mind , such Correctives of Pride , that it is strange that any temporal Prosperity should occasion swelling Arrogance . The Psalmist considering the Glory of God shining in the Heavens , is in an extasy at his condescending Goodness . What is Man that thou art mindful of him ? or the Son of Man that thou regardest him ? His Original is from the Earth , the lowest Element : all that he possesses , to supply his want and satisfy his desires , is from pure Mercy : and the more eminent the advantage of some is above others in this World , the greater are their Receits and Obligations : and who would be proud that he is in a mighty Debt ? rich and poor , honourable and mean , are distinctions among Men ; but in respect to God all are equally mean and low . Neither do these things give any inherent worth , and make Persons more acceptable to God. Poor Lazarus who was a miserable Spectacle , his Body corroded with Ulcers , yet had a precious Soul under it : the glorious Angels descended from Heaven to receive it at the point of Death , and convey it to the reviving presence of God : but the rich Man was cast into Hell. Besides , how uncertain are all the admired things of this World ! Is he truly rich whose whole Estate lies in a Ship abroad , that is to pass through Seas exposed to Tempests , and infested with Pirats , and runs a double hazard of being rob'd or cast away ? And the Consideration thereof , is a proper Argument to cause us to keep a low Mind in a high Condition . 'T is the Apostle's counsel , Let the rich , and the great in the World , rejoice in that he is made low : because as the Flower of the Grass he shall pass away : when the florid Beauty is displayed , it presently withers . How many survive their Estates and Dignities , and by unforeseen Revolutions become poor and low . Many that were overflowing in Riches and Pleasures , are as dry and desolate as the Desart . And is it not a disparagement to our Reason to admire Shadows , and be proud of transient Vanities ? But suppose they continue with Men here , can they preserve the Body from Diseases and Death , or the Soul from oppressing Sorrows ? And is it not miserable folly to pride themselves in secular Greatness , that is so insufficient to prevent the worst Evils ? But especially the consideration how Man is vilified by Sin , should make him be abased and low in his own Eyes . As that blessed Martyr , Bishop Hooper says , Lord , I am Hell , thou art Heaven ; I am a Sinck of Sin , thou art the Fountain of Holiness . And the more gracious and bountiful God is to Men , the more sinful should they appear to themselves . Humility discovers our native Poverty , in the midst of rich Abundance ; our true Vileness in the midst of glittering Honours , that nothing is ours but Sin and Misery ; and makes us say , with the Spirit of that humble Saint , We are less than the least of all God's Mercies . Now the more of Humility , the more of Heaven is in the Soul : 't is that disposition that prepares it to receive the Graces and Comforts of the Spirit in an excellent degree . God resists the Proud ; the Self-conceited and Aspiring he is at defiance with , and abhors them ; he justly deprives them of Spiritual Treasures , who value themselves and bear it high for the abundance of this World : But he gives Grace to the Humble . The due sense of our Wants and Unworthiness , makes us fit to partake of Divine Blessings . 2. A meek temper and deportment , is an excellent preservative from the evil of Prosperity . Humility and Meekness are always in conjunction , and most amiable in the Eyes of God and Men. A meek and quiet Spirit , which is in the sight of God of great price . They are the brightest Jewels that adorn Humanity , and shin'd so gloriously in our blessed Saviour , the supream Pattern of Perfection , and are propounded as signally imitable by us ▪ Learn of me , for I am meek and lowly . When he came in his Regal Office , he is thus described , Rejoice greatly , O Daughter of Sion : Behold , thy King cometh unto thee : he is just , and having Salvation , lowly ; the Church is excited to rejoice in his mild Monarchy . And Christians , who in Profession are his Disciples , are commanded to be gentle , and to shew all meekness to all Men. This especially concerns those who are in a superior Order : for Prosperity is apt to make Men insolent and intollerable , and to treat with an haughty roughness those that are below them . But there is nothing more becoming Men in Prosperity and Power , than a sweetness of Spirit , not easily provok'd by Injuries , and easily pardoning them ; a gracious condescension exprest in Words and Actions , even to all Inferiors . And especially meekness is necessary in a submissive receiving Reproofs for Sin , whether by the Ministry of the Word , or by a faithful Friend . Prosperity is never more dangerous , than when Sin takes sanctuary in it , when Men think Riches and Power to be a privilege to free them from sound and searching Reproof , and damn themselves with less contradiction . And an humble submission , with respect to the Authority of God , and an ingenious tractableness ▪ with respect to the sincere affection of those who are faithful in their Counsels for our Souls , is an eminent instance of Meekness , and preserves from the danger of Prosperity . 3. Solmn and affectionate Thanksgiving to God for his Mercies , sanctifies Prosperity . This is the certain consequent of an humble disposition of Soul. Pride smothers the Receits of God's Favours : Thankfulness is the homage of Humility . This is infinitely due to God , who renews our Lives as often as we breath , and renews his Mercies every moment ; yet so unjust and ungrateful are Men , especially in Prosperity , that they strangely neglect it . From hence are those Divine Warnings so solemnly repeated to the Israelites , When thou shalt have eaten , and art full , then beware lest thou forget the Lord. And , lest when thou hast eaten and art full , and hast built goodly Houses , and dwelt therein , then thy heart be lifted up , and thou forget the Lord thy God. This was the wicked effect of their Prosperity : According to their pasture so were they filled ; they were filled , and their heart was exalted : therefore have they forgotten me . There is a great backwardness in a carnal heart to thanksgiving for Mercies . Prayer in our distress , is a Work of Necessity , but thankful Praise is an Act of Duty ; carnal Love is the cause of the one , divine Love of the other . Even David how ardently does he excite his Soul to the performing this Duty ; Bless the Lord , O my Soul , and all that is within me bless his Holy Name . Bless the Lord , O my Soul , and forget not all his Benefits . The earnest and repeated Address to make a lively and fervent Impression upon his Soul , is a tacit intimation of the drowsy negligence he found in himself . This Duty is Spiritual , and to be performed by the Soul that is our noble part , and capable to understand our Obligations to the Divine Goodness . Indeed , 't is often exprest in the * vocal praises of God , for there is a natural correspondence between the Tongue and the Heart , as between the Hand of a Clock , and the Motion of the Wheels within : but the chief part is performed in the Soul , and is only of value and acceptance with God , who is the Maker , the Searcher , and the Judg of our Hearts . Therefore the Holy Psalmist calls upon his Soul , and all that is within him , every Faculty to unite in the Praises of God : the Understanding to consider the several Arguments of Praise and Thankfulness , to esteem and to admire the divine Goodness , to ascribe the Glory that is due to God for his Mercies : the memory to register his Benefits ; the Will and Affections to love him for his Mercies , and above them . Thankfulness implies a solemn recognition of the Mercies of God , with all the Circumstances that add a lustre to them , to affect us in as vigorous a manner in our Praises for the Blessings we enjoy , as we are in our Prayers for what we need . Not only signal Mercies , but common and ordinary should be continually acknowledged by us . And since our Memories are so slippery as to the retaining of Favours , Injuries are inscrib'd in Marble , Benefits written in Dust : We should every day review the Mercies we enjoy , to quicken our Praises for them , and to make Impressions not soon defac'd . Thankfulness implies a due valuation of God's Benefits : This will be raised , by considering the Author , the great God : the meanest Mercy from his Hand , is a high Favour . As the Guilt of Sin arises from the greatness of the Object , tho some Sins are comparatively small , yet none is in its intrinsic Nature a small Evil : so tho of Mercies , some are in comparison eminent , and some are ordinary , yet every Mercy is great with respect to the Author from whence it comes : And the thankful esteem of Mercies , will rise in proportion to the sense of our unworthiness . A constant poverty of Spirit in reflecting upon our own vileness , that there is not meerly a want of desert in us , with respect to God's Blessings , but a desert of his heavy Judgments , will heighten our esteem of them . For this end it is very useful , that the Prosperous would consider those below them , how many better than themselves are under oppressing Wants , tormenting Pains , heart-breaking Sorrows , whom you may trace by their Tears every day ; and what free and rich Mercy is it , that they enjoy the affluence of all things : this distinguishing Goodness , should be acknowledged with a warm rapture of affection to the Divine Benefactor . To compare our selves with those that excel us in Grace , will make us humble , and with those who are below us in outward Blessings , will make us thankful . The Prosperous have special Obligations to be most conversant in this Celestial Duty : there are various Graces and Duties that are only useful in this imperfect state , and shall expire with us : as Repentance , Faith , Hope , Patience , &c. the Reward of them will be Eternal , but the exercise is limited to present Life ; but Love and Praise remain in Heaven . The Saints eternally admire , love , and bless God for his Mercies . And the sincere and constant performance of this Duty , is most pleasing to God , and profitable to us : for thankfulness to our blessed Benefactor , engages his Heart , and opens the Treasures of his Bounty more liberally to us . The way to obtain new Benefits , is not to suffer former Favours to be lost in ungrateful oblivion . In short , 't is the best and surest evidence of our thankfulness to God , when his Mercies are effectual Motives to please him . We cannot always make an actual commemoration of his Benefits , but an habitual remembrance should ever be in our Hearts , and influential in our Lives . Thy loving kindness is before mine eyes , ( saith holy David ) and I have walked in thy Truth ; unfeignedly respected all thy Commandments . 4. The Fear of God , and a vigilant care to avoid the Sins that so easily encompass us , is necessary in Prosperity . The Secure assist Satan in his War against the Soul : but watchfulness disarms the Tempter . Circumspection is never more a Duty , than when Pleasures without , and Passions within , conspire to betray us . 'T is useful to reflect upon the great numbers who have been corrupted and ruin'd by Prosperity : that the Vices of the dead may secure the Vertues of the living . The fear of God is clean , effectively , as it preserves from Sin. 'T is Solomon's advice to young Men , that enjoy the World in its Flower , and in the season of their sinning , that they would remember that God for all their Vanities will bring them to Judgment . This Consideration will be powerful to prevent the risings of the corrupt Affections , or to suppress their growth , and hinder their accomplishment . But with the excellently temper'd Soul , an ingenuous Fear from the consideration of God's Mercies , is an effectual restraint from Sin. 'T is said , they shall fear the Lord , and his Goodness : fear to offend , and grieve , and lose his Goodness . This Fear does not infringe the comfort of the Soul , but preserve and improve it : Servile Fear , when the Soul is afraid to burn , not to sin , is a judicial forc'd Impression , the Character of a Slave ; but an ingenuous grateful Fear , that springs from the sense of the Divine Goodness , is a voluntary Affection becoming a Child of God , and cherish'd by him . The Fear of the Lord is his Treasure . This watchfulness must be universal against all Temptations to which we are incident by Prosperity : otherwise we shall be guilty of a like folly with those that shut and fortifie one Gate , and leave the other open to the Enemy . And it must be as continual as our Temptations . Blessed is the Man that feareth always . 5. A moderate use of worldly things , is an excellent preservative from the Evil adhering to them . 'T is a Divine Blessing , to partake of the Gifts of God with contentment and tranquility , especially 't is sweet to taste his Love in them . God gives to a Man that is good in his sight , Wisdom , and Knowledg , and Joy : that is , to use temperately and comfortably , outward Blessings . But the Flesh is the Devil's Sollicitor , and perswades Men with a freer Fancy , and looser Affections , to enjoy the World , than is consistent with the prosperity of their Souls . When Diogenes observed with the many sick and languishing Persons , the Hydropick , Consumptive , and other Diseases , that came to the Temple of Esculapius for recovery , and that after their Sacrifices they made a luxurious Feast , he cried out , Is this the way to recover Health ? If you were sound , 't is the speedy and effectual way to bring Diseases , and being diseased , to bring Death to you . 'T is applicable in a higher sense ; the intemperate use of sensual Delights , weakens the Life and Vigour of the Soul in a Saint , and certainly brings Death to diseased Souls , that habitually indulge their corrupt Affections . The Apostle saith of the licentious Woman , She that lives in pleasure , is dead while she lives : an allusion to a Torch that is consum'd by its own flames . Sensual . Lusts are cherish'd and pamper'd by Prosperity , and the carnal Heart over-rules the whole Man. Our Saviour charges his Disciples to beware of surfeiting and drunkenness . The indulging the lower Appetites , is natural to Men , but chiefly incident to those in Prosperity . The great care of such should be , to use worldly things with that modesty and measure , that the Divine Part , the Soul , may be untainted by them : that it may neither overvalue nor overdelight in them . The first degeneracy of Man is by sensual satisfaction . This expell'd him from Paradise , and keeps him out ever since . The excess of Pleasures darken the Mind , stupify the Conscience , extinguish the radiancy and vigour of the Spirit . Wine and Women take away the Heart . The Apostle speaks of those who are abandon'd to Pleasures , they are past feeling ; without a quick and tender sense of their Sin and Danger . That we may not in an unlawful degree use lawful things , we should always be ordered by the Principles of Fear and Restraint , not indulging our selves to the utmost of what may seem allowed : for to be upon the Confines of Sin , exposes us to be easily overthrown by the next gust of a temptation . 'T is a Divine Command , that Christians should rejoice , as tho they rejoiced not , and buy as tho they possessed not ; and use the World as not abusing it . A Christian should converse with the World , as a carnal Person converses with Heaven ; he prays for spiritual Blessings with that coldness , as if he had no desire to obtain them ; he hears the Word with that carelessness , as if he had no desire to profit by it : He performs other Religious Duties without a Heart , as if he had no desire to be saved : such an indifferency of Spirit in outward Enjoyments , is our Duty and Safety . 'T is a prodigious disorder , and the great * Cause of the Sins and Miseries of Men , that their Affections are lavishly wasted upon Trifles , their Love , Desires , and Delights are let forth in their full vigour to the Honours , Riches , and Pleasures of this World , but are wretchedly remiss to spiritual and eternal things . They would enjoy the World as their Heaven and Felicity , and use God for their Necessity . And thus by embracing vanishing Shadows , they lose the most substantial and durable Good. 'T is a Point of great wisdom to consider the several respects of temporal things , as they respect our sensitive Part , and the present Life , and as they respect our Souls and the future State : and to use them , that the outward Man may be a more active and ready Instrument of the Soul in working out our own Salvation . 6. Let the Favour of God , and Communion with him be most precious and joyful to us in the midst of Prosperity . The highest esteem and most ravishing apprehensions of God , the dearest delight in him as the most excellent suitable Good , and in whom the Soul has the most intimate propriety , is the honour due to his incomparable Perfection . The Holy Psalmist often declares his transcendent Valuation , and inflamed Affection towards God ; How precious are thy Thoughts unto me , O God! ( no artifice of words could fully express it ) how great is the sum of them ? If I should count them , they are more in number than the Sand ; when I awake I am still with thee . As if he breathed not oftner than he thought of God with reverence and complacency . Thus also he despises all that carnal Men pursue with violent desires , in comparison of God's Favour , There be many that say , Who will shew us any Good ? that is , a sensual Good , for nothing is pleasant to them , but what appears in a fleshly fashion . Lord , lift thou up the light of thy Countenance upon us . Thou hast put gladness in my heart , more than in the time that their Corn and their Wine increased . The carnal Man , who is a stranger to spiritual Joys , has a sweeter relish of carnal things , than a Saint that has a new Nature , that deads the Appetite to dreggy Delights : and in the Vintage and Harvest there is a Spring-tide of carnal Joy : yet David feels a more inward joy and cordial contentment in the fruition of God's Favour , than a natural Man has in the flower of his worldly Felicity . Nay , he prizes the Favour of God before Life it self , which is our most precious possession in this World. Thy loving kindness is better than Life , therefore my lips shall praise thee . Communion with God , is the beginning of Heaven , and differs from the fulness of Joy that is in the Divine Presence above , only in the degrees and manner of Fruition . As the Blushes of the Morning are the same Light with the glorious brightness of the Sun at Noon-day . The natural Man is averse from this heavenly Duty , and most in Prosperity . 'T is the observation of holy Job ; They spend their days in Wealth ; therefore they say to the Almighty , Depart from us ; we desire not the knowledg of thy Ways . 'T is the malignant property of worldly things , to deface the Notions , and cause a disrelish of sublime and spiritual things . The Objects that pleasantly affect the carnal Faculties , draw the Soul from God. This is the principal and universal temptation of the present World , by the corruption of our Hearts , and never so dangerous as in our Prosperity . 'T is a rule in Building , that chief care must be taken for the contriving of Windows , for the transmission of a liberal Light to refresh the Inhabitants . Now to build in a Plain where the Heavens are open on all sides , and the pure Light shines , 't is easy to make the House convenient : but to raise a luminous Fabrick in a City thick set with Houses , and straitned for room , requires Art , and the Building must be higher : thus a Person that is surrounded with the Honours , Riches , and Pleasures of the World , that are so apt to darken the Soul , and to exclude the Influences of Heaven , has need of holy Skill to preserve a free communication with God , and to be always receptive of his Grace . Then holy Duties should be frequent and fervent , wherein the Soul ascends to God by raised desires , and God descends into the Soul , by the Operations of his sanctifying and comforting Spirit . And as we see in Nature , the Flowers of every kind open their Leaves to the rising Sun , to be reviv'd with his vital Heat ; so we should every day open our Hearts to God in Prayer and Praises . And since all his Mercies invite and conduct us to the blessed Author , and temporal Benefits are sensible Arguments of his Love ; those who most richly enjoy them , are obliged infinitely more to value and delight in the Giver , than in the Gifts themselves . If the Heart be set upon Riches , which 't is very apt to be when they increase , or upon pleasures , God is neglected and vilified : and tho many are not openly vicious and profane , yet so pleasantly the things of the World insinuate into their Affections , that they cannot taste how good the Lord is ; a sad indication of their unregenerate state : for the Divine Nature in a Saint , inclines him to God as his supream Good , his only Treasure and exceeding Joy ; and as soon as he begins to breath the Life of Holiness , he dies to the Vanities of the World. And when Prosperity alienates the heart from God , 't is as surely destructive , as when it draws forth the sensual Appetites into exorbitant and foul actions . A Consumption kills as surely as a Calenture . Those who abuse the Favours of God to impiety and luxury , throw themselves headlong into the bottomless Pit ; and those who in their abundance are remiss and cold towards God , gradually descend thither : for God will not be our Joy for ever in Heaven , if he be not our exceeding Joy upon the Earth . But when in the midst of Prosperity the Soul is fill'd with a noble admiration of the Divine Excellencies , when it tastes incomparable more sweetness in the Love of God , from whence outward Blessings are derived , than in the things themselves , when the chief Joy arises from the contemplation of his Favour in Christ , whereby we are pardon'd , and preferr'd to be his Brethren , Coheirs with him of the immortal and undefiled Inheritance , then we know how to abound . Our Saviour commands his Disciples not to rejoyce that Spirits were subject to them , tho an admirable testimony of his Favour , but that their Names were written in Heaven . Much less should this perishing World be the matter of our Joy , in comparison of our Title , and the blessed hope of Heaven . Spiritual Joy purifies and fortifies the Soul against the insnaring and corrupting Allurements of the World. The Joy of the Lord is their strength ; that of which he is the Author and Object , is both productive and preservative of the Vigour of the Soul , to resist the Charms of the World. 'T is said of Orpheus , when he past by the Syrens , who by their charming Voices subdued Men to sleep , and then destroyed them , that he played on his Harp , and the sweet sound made him despise their singing , and prevented the danger . The Fable is fitly moralized : Joy in the Lord , as our Portion , and that infinite sweetness that is in communion with him , makes such an impression upon the Soul , that the insnaring and destructive Pleasures of the World are abhorr'd in comparison with them . That firm Peace and pure Joy , passes the Understanding , our most comprehensive Faculty ; whereas all the Pleasures of the World do not satisfy our Senses . 7. When Riches and Power are employed for the Glory of God and the good of others , they are a happy advantage to those that possess them . All Benefits are virtual Obligations ; and the greater our Receipts are , the greater our Accounts will be . God has a soveraign Right in all things we have , and they are not to be employed meerly for our Pleasure or Profit , but according to his Will , and for his Honour . 'T is true , he enjoys his own Eternity , his own Glory and Blessedness , to which there is no possibility of accession : his essential Glory cannot be increas'd , but his declarative Glory may be more manifested in the Eyes of Men : and he strictly requires that we should use his Gifts , so as to shew forth his Glory , to declare how highly we value his Glory , and how ardently we desire and endeavour that others should bless and praise him . Thus Men in high Dignity should govern their Greatness so , as to make it subservient to this blessed End , that the Wisdom , Power , Holiness , Justice , and Mercy of God , may be manifested in their administration . And those who enjoy a present abundance , should , according to their capacity , relieve the Wants of others . The wise God has order'd several degrees in the Society of Men , the Rich and Poor ; that the inequality may be an occasion of the exercise of Charity . And 't is a special favour , that he is pleased to make some his Treasurers to dispense his Benefits to his Family . Whilst others can only be charitable in their compassionate Desires , he gives to some an ability os diffusive Goodness : and 't is Injustice mixt with foul ingratitude , not to pay that Tribute of which he has appointed the Poor to be his Receivers , not to abound in good Works , when from his most free and special Favour , he enables Men to imitate and honour him who is rich in Mercy . 'T is more blessed to give than to receive . The present Reward is excellent : 't is our Saviour's encouragement , Give Alms of such things as you have , according to your Capacity , and behold all things are clean unto you . As under the Law , by offering the first Fruits in the Temple , the whole Harvest was consecrated and bless'd ; so by a charitable distribution , the Rich have a pure and comfortable enjoyment of their Estates . And the Reward hereafter will be glorious by infinite degrees , exceeding the most costly and liberal Charity . 'T is the Encouragement used by the Apostle , Charge them that are rich in this World , that they do good , that they be rich in good Works , ready to distribute , willing to communicate ; laying up in store for themselves a good foundation for the time to come , that they may lay hold on eternal Life . Some by corrupt prodigality waste their Estates , are profuse as the Sea ; some heap up Riches as the Sand , and both must be responsible to the Righteous Lord , who will severely call them to an account for the abuse of his Blessings . But those who according to their utmost ability honour him with their Substance , and by their charity and beneficence open the hearts and lips of many in thanksgivings to God , shall be accepted and rewarded from the Divine Mercy . Especially doing good to those whom God loves , who bear his Image , who are peculiarly related to him , shall have an excellent Reward . The Apostle tells us , that some by entertaining Strangers , received Angels : the honour is incomparably greater , that in relieving the Godly , Jesus Christ , the Lord of Angels , is fed and cloathed in his Members . And at the last Day he will publickly own those Acts of Mercy as done to himself : Then he will give to the contented Poor the Crown of Patience , and to the charitable Rich the Crown of Liberality . In short , Riches and Honour , Power and Prosperity , are Temptations to the Carnal , that draw forth their Lusts , and increase their Guilt and Misery ; but to wise and faithful Christians , they are Talents improved for their Master's Honour , and their own everlasting Good. 7. A firm resolution to part with all Possessions and Dignities , when God's Honour , and the testimony of his Truth requires it , is an excellent Antidote against the Evil of Prosperity . God doth sometimes call forth his Servants to hard Trials , to declare with more strength and evidence their love to his Name , their zeal for advancing his Glory : Satan is an irreconcileable Enemy to God and his Saints ; and inspires the perverted World with his own Malice against them . Rage has no Reason : the Jews would excommunicate the blind Man , because he saw , and ascribed the Glory of the Miracle to our Saviour : and Lazarus must die , because he was raised from the Grave . Now when a Christian is prepared for this noble Act of Self-denial , to forsake all things when his Duty to Christ requires it ; this preserves him from the ensnaring temptations of Prosperity . 'T is observable , the same Divine Disposition of Soul , makes us temperate in the use of present Abundance , and patient in the loss of it . The low esteem of earthly things , joyn'd with the lively hope of Heaven , renders the enjoyment of the World less delightful , and the loss of it more tolerable . The Philosopher and Courtier says of himself , that he always in his Prosperity kept a great distance between his Affections and Riches with Honours ; and in the change of his state , they were rather taken easily away , than rent from him . According to the temper of the Mind , the difference is as sensible in the parting with outward things , as between clipping the Hair , and tearing it off with violence . Nay , the Glory of Heaven does so eclipse the faint and fading lustre of this World , that a Believer not only patiently but chearfully makes the exchange of the one for other . Moses preferred Affliction with the People of God before the Crown of Egypt , because of the Reward above that was in his view . And the Christian Hebrews took joyfully the spoiling of their Goods , knowing that they had in Heaven a better and an enduring substance . The blessed Hope will preserve us from being foil'd by Prosperity when it surrounds us , and from sinking in Adversity . Like Mertyllus his Shield , that secur'd him in the Field , and sav'd him being Shipwrack'd at Sea , by wasting him to the Shore . Lastly ; Earnest and constant Prayer to God for Divine Grace , is a soveraign means to preserve those who are in Prosperity from the danger that attends it . I know how to abound , says the Apostle ; and immediatly adds , I can do all things through Christ that strengthens me . Supernatural Strength in an eminent degree is requisite to keep us entire and upright in the dangerous conflict with the pleasant Temptations of the World : and that Strength is derived from Christ , and obtain'd by humble Prayer , 'T is St. Austin's observation , that Elisha wanted a double portion of Elijah's Spirit , because he was in publick Honour ; and exposed to a more dangerous trial , an extraordinary Grace was necessary for him : But Elias was under continual persecution . The Trees that are expos'd to storms , are strong and firm ; but those in the sunny Vallies are brittle and easily blown down . We are directed to ask Wisdom of God for the governing of our selves in Afflictions , that in patience we may possess our Souls , and the turbulent Passions may not cause rebellious disorders , but the sanctified Mind may use Afflictions for our spiritual and eternal Good. And 't is as necessary to beg Heavenly Wisdom for governing our selves in Prosperity , that when Temptations are frequent , and favour'd by our joyful Affections , which are equally vehement and exorbitant as the sad Affections , Reason may keep the Throne , and manage Prosperity , so as we may obtain our blessed End. Such is the malice of Satan , that he incessantly desires leave to tempt us , and love to our Souls should make us pray continually for confirming Grace against his Temptations . Briefly , if the good things of this World make us more humble and holy , more fearful to offend God , and careful to please him ; if they are Motives to renew our Homage and Thankfulness to him , if they are used in subordination to his Glory , they are the Testimonies of his present Favour , and the Pledges of our future Felicity . Our blessed Saviour keeps the best Wine for his obedient Friends till the last . FINIS . ERRATA . PAge 68. line 10 , for Love , read Law. P. 134. l. 1. for Man , r. Name . P. 181. l. 12. for conceit and , r. conceited . Some Books printed for Brabazon Aylmer in Cornhil . THe Harmony of the Divine Attributes , in the Contrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ. Or , Discourses , wherein is shewed , how the Wisdom ▪ Mercy , Justice , Holiness , Power , and Truth of God are glorified in that Great and Blessed Work. By William Bates , D. D. in Quarte . Considerations of the Existence of God , And of the Immortality of the Soul , with the Recompences of the Future State. To which is now added , The Divinity of the Christian Religion ▪ proved by the evidence of Reason , and Divine Revelation● for the Cure of Infidelity the Hectick Evil of the Times . By William Bates , D. D. in Octavo . The Soveraign and final Happiness of Man , with the effectual means to obtain it . Also the Joys of Heaven , and Torments of Hell are discoursed of ▪ By William Bates , D. D. in Octavo . Several Sermons upon Death , and Eternal Judgment . By William Bates , D. D. in Octavo . The great Duty of Resignation to the Divine will in Afflictions , enforced from the Example of our suffering Saviour . By William Bates , D. D. in Octavo . Notes, typically marginal, from the original text Notes for div A26784-e360 * Mark 3. 5. Vers. 24 , 26 , 27 , 28 , 29. * 1 John 2. 16. * 2 Pet. 1. 4. * Hos. 11. 4. Rom. 2. * Psal. 69. 22. Ephes. 2. James 4. 1. Prov. 13. 10. 2 Kings 8. 12 , 13. Psal. 10. 4. Ezek. 28. 2. Prov. 30. 9. Deut. 6. 12. An non paena satis est te non amare ? Aug. Conf. Psal. 55. 19. Deut. 32. 15 Deut. 29. 19 , 20. 2 Cor. 4. Ephes. 2. 2. 2 Tim. 2. l. James 1. 14 , 15. * Nec mora , quod pontus , quod terra , quod educat aer , poscit . Ezek. 16. 49. * Ut remos agere possint , hastas tractare non possint . * Haec enim conditio superiorum est ut quicquid faciunt praecipere videantur , & pernitiosissimus est malae rei maximus quisque author . Quintil. Ipsa vitia religiosa sunt , atque non modo non vitantur , sed coluntur . Lact. * Non me potes uti amico & adulatore . Phocion Antipatri . * Nullis vitiis desunt pretiosa nomina . Plin. Gal. 5. Jude . * Nec te posse carere velim . Gen. 6. Mark 6. 5. Acts 7. John 3. 20. 2 Pet. 3. 5. Titus 1. 15. Psal. 57. 10. Ephes. 4. 17 , 18 , 19. 2 Pet. 2. 12 , 13. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. l. 7 , &c c. 3. * Omnia torpent , omnia rigent , sola feritas calet . Isa 44. 16 , 17. Heb. 4. 2. Prov. 5. 11 , 12 , 13. Exod. 9. 27. 28. Jer. 2. 24 ▪ Mat. 6. 24. 1 Cor. 1. 23. Gal. 5. 11. Rev. 21. 8. 2 Tim. 2. 11 , 12. 1 Tim. 6. 13. 1 Joh. 5. Min. fel. Rom. 8. 18. Heb. 3. 12. 1 Joh. 4. 18. 1 Joh. 4. 19. Euseb. lib. 6. Mat. 10. 33. Heb. 3. 7. In cane sagacitas prima est , si investigare debet feras , cursus si consequi ; audacia si mordere & invadere . Id in quoque optimum est , cui nascitur , quo censetur . In homine optimum quid est ? ratio . Haec animalia antecedit , Deos sequitur . Senec. Epist. 76. Luk. 12. 20. * Morto all piacer dell ' immortal suo nome . Prov. 1. 22. Isa. 1. * Pretium mirantes accipiunt . Tacit ▪ Jer. 17. 11. Dan. 12. 2. 1 Tim. 6. 9. Prov. 1. Deut. 32. 6. Rom. 11. Mat. 5. Rom. 11. 20 , 21. Prov. 1. 24 , 25 , 26 , 27 , 28 , 29. Psal. 78. 34 , 36 , 37. * Stat anceps medicus , non videt bonum quod promittat ; timet malum pronunciare ne terreat : modestam tamen istam concipit sententiam , Deus bonus omnia potest , orate pro illo . Aug. Ezek. 33. 11 Ezek. 18. 21 Mat. 5. 46. Deut. 32. Rom. 2. * Deus illum ad solium evexit , & iste Deum ad boves demisit . Pet. Mart. Deut. 29. Rev. 18. 7. Psal. 106. 4. Psal. 50. Nahum 1. 3. Rom. 9. 22. Isa. 29. 10. Psal. 49. Eccles. 7. Psal. 35. 6. Horrenda via tenebrae , & lubricum . Tenebras solum quis non horreat ? lubri cum solum quis non caveat ? In tenebris & lubrico qua is ? ubi pedem figis ? sunt istae magnae poenae hominum . Aug. Col. 3. Eccles. 7. 2 , 3 , 4. * Vino debimus quod etiam non sitientes bibimus . Plin. Nemo venenum temperat felle & Elleboro , sed conditis pulmentis id mali injicit . Ita Diabolus letale quod conficie , rebus gratissimis & acceptissimis imbuit . Tert. Rev. 3. Ezek. 16. 42 Senec. de providentia . Heb. 12. Inter adversa melior . Tacit. Optimos nos esse dum infirmi sumus . Plin. lib. 3. Propitius Deus cum male amamus , negat quod amamus : iratus autem dat amanti quod male amat . Aug. Phil. 4. 12. 2 Chron. 17. 3. Sponte manans pretiosior sudor est , elicitus corticis vulnere vilior judicatur . Solin . Psal. 9. Jam. 1. 10. 1 Pet. 3. 4. Zach. 9. 9. Tit. 3. 3. Deut. 6. 11 , 12. Deut. 8. 12. Hos. 13. 6. Ps. 103. 1 , 2. * Psal. 34. 2. Psal. 26. Utentis modestia , non amantis affectu . Hos. 4. 11. Ephes. 4. 19. 1 Cor. 7. 30 , 31. * Omnis humana perversio fruendis uti velle , & utendis frui . Aug. Psal. 139. 17 , 19. Psal. 4. 6 , 7. Psal. 63. Luk. 10. 20. 1 Tim. 6. Mat. 11. Intervallum inter me & illa magnum habui : itaque abstulit illa non avulsit . Senec. Cons. ad Helv. Heb. 11. Phil. 4. Aelizaeus cum magno honore & seculi dignitate prophetiae donum habuit : Elias profugus & persecutus . 
A61133	----	The smoke in the temple wherein is a designe for peace and reconciliation of believers of the several opinions of these times about ordinances, to a forbearance of each other in love, and meeknesse, and humility : with the opening of each opinion, and upon what Scriptures each is grounded ... : with one argument for liberty of conscience from the national covenant ... : with a full answer to Master Ley ... against my late New-Quere ... / by John Saltmarsh. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A61133 of text R25538 in the English Short Title Catalog (Wing S499). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 281 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A61133 Wing S499 ESTC R25538 09011663 ocm 09011663 42211 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61133) Transcribed from: (Early English Books Online ; image set 42211) Images scanned from microfilm: (Early English books, 1641-1700 ; 1293:24) The smoke in the temple wherein is a designe for peace and reconciliation of believers of the several opinions of these times about ordinances, to a forbearance of each other in love, and meeknesse, and humility : with the opening of each opinion, and upon what Scriptures each is grounded ... : with one argument for liberty of conscience from the national covenant ... : with a full answer to Master Ley ... against my late New-Quere ... / by John Saltmarsh. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A61133 of text R25538 in the English Short Title Catalog (Wing S499). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread 94 p. in various pagings. Printed by Ruth Raworth for G. Calvert, London : 1646. Reproduction of original in the British Library. eng Ley, John, 1583-1662. -- New quere and determination upon it. Presbyterian Church -- Government. A61133 R25538 (Wing S499). civilwar no The smoke in the temple. Wherein is a designe for peace and reconciliation of believers of the several opinions of these times about ordinan Saltmarsh, John 1646 44775 75 5 0 0 0 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-12 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2007-04 Ali Jakobson Sampled and proofread 2007-04 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Smoke in the Temple . WHEREIN IS A DESIGNE FOR PEACE and RECONCILIATION of Believers of the several OPINIONS of these Times about ORDINANCES , to a Forbearance of each other in Love , and Meeknesse , and Humility . With the opening of each Opinion , and upon what SCRIPTURES each is grounded . With the several EXCEPTIONS which may be made against each Opinion from the SCRIPTURES . With one Argument for Liberty of Conscience , from the NATIONAL COVENANT . With another Argument to prove the Gospel , or New Testament of Jesus Christ the very Word of God ; Tendred to all the Beleevers , to shew them how little we have attained , and that there is a more glorious Fulnesse to be revealed . With a Discovery of the Antichristian way of Peace , &c. for Opinions . With a full Answer to Master LEY One of the Assembly of Divines , against my late NEW-QUERE . With some spiritual Principles drawn forth of the Controversie . Revel. 15.8 . And the Temple was filled with smoke from the glory of God , and from his power : and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled . By John Saltmarsh , Preacher of the Gospel at Brasteed in Kent . THE SECOND EDITION CORRECTED . London , Printed by Ruth Raworth for G. Calvert , at the signe of the Black Spread-Eagle at the West-end of Pauls . 1646. To the Right Honourable the Lord Vicount SAY and SEALE , and Lieutenant General CROMWEL . Noble Patriots , IF I mistake not , you may here single out something of the Lords from what is mine , and discern some beams of God amongst many things of man . I know the candle of the Lord cannot shine anywhere with more snuff then in me ; however since the Lord hath lighted it , I dare not but let it shine ( or rather glimmer ) before men . I have writ your Names to my Book that I may be one of your Remembrancers amongst the rest to the advancement of Truth ; not but that they who know ye , know ye to be acted by a Spirit of Truth in your selves . The Lord remember ye according to all the good ye have done ( in your several Ministrations ) to this people ; and do that for ye which gives you most , and yet takes most from ye , even filling ye with himself , till he hath emptyed ye of all but his own glory , and gathered ye up into the fulnesse and righteousnesse of himself in Christ , where we are onely nothing in our selves , and every thing in him ; and surely the most , and best , and greatest thing he can do for the sons of men , is , thus to make them nothing in their own account , that he that glorieth may glory in the Lord . I may seem strange to wish ye thus ; but I know it is not strange to ye , who know the Mystery of the Spirit , and of Christ . My Lord , and Sir , Go on still , yet still laying your designes in a glory above that of States and Kingdoms , and involving all your counsels there , where there is most of Heaven , and lest of the World . So prays Your Servant in the Lord JOHN SALTMARSH . To the Beleevers of several Opinions for outward Ordinances or dispensations , scandalously called Independents , Presbyterians , Anabaptists , Seekers . Brethren , I Have fairly set down how far each of you have attained in the Mystery of Truth ; and surely we are all short of the glory which shall be revealed in the Temple or Church of God ; and there are such clouds rolling about each opinion , that may darken it , or something of it . So as things are not so clear as they are commonly taken by each of us ; If any man think he knoweth any thing , he knoweth nothing yet as he ought to know . So as the common ignorance and infirmitie amongst us , may be a rise for a common Vnitie amongst us : and seeing we all come out of Babylon ( though in several wayes ) to the glorious Temple or Tabernacle which God hath sent down to be with men , and walk thus diversly thither ; yet our several and distinct goings are but like so many Travellers to the Citie of London ; some travel from the North , some from the South , and from the West , some from the East , yet all thither ; though too , there may be some mistaking of the way in each , because of the little light that is abroad . The gathering of the Saints into the Heaven , or Kingdom below , in this day of Revelation , is like the gathering at the last day , which shall be all into one glorious Body , though the gathering shall be from the four winds or ends of the Earth , by the several Trumpets or Angels . One thing I have more . Let us seek for the Spirit of wisdom and revelation , to open to us the Mystery of the Scriptures called The Revelation ; for in that Book is the Prophecie of the Churches laid up , and the seasons and times for Truth revealed . Let us search and seek out by the Spirit of Jesus , even that Jesus which was in the Vision , and gave it out to John ; for there is none found worthy to open the Book with Seals but the Lamb . Surely in the Mystery of Angels , Vials , Sea of glasse with fire , Temple with Smoke , the Angel with the everlasting Gospel , the Angel enlightening the Earth , the Whore in skarlet and pretious pearls , the Cup of abomination , the Beast like a Lamb , the Image of the Beast , the Horns and Kings of the Earth , the mark in the forehead and in the right hand , the buying and selling , the Tabernacle of God with men , the first and second Resurrection , the Throne of God , the pure crystal River of water , the Holy Jerusalem descending from God , &c. In these is much of the glory wrapped up , and from these shall the Truth we contend for , appear to our further enlightening . Yet one thing more . We that are thus contenders for Ordinances , for the Temple and the Vessels in it , let us take heed we forget not him who is greater then the Temple ; for one greater then the Temple is here . It would be spiritually considered , that while we strive for the Vessels and Cups , we spill not the Wine . And it ought to be so carried by all of us , that , because we are so much in opinion , we may not be thought to place Religion there , as I fear too many do , making a Christ of the very Ordinance of Christ , and pressing some outward Ordinances of the Gospel so legally ; as some hearing such a power of salvation put into them , and finding an outward dispensation more easily got then the spiritual , make haste thither onely , and then sit down as saved under a meer outward Ordinance . The Lord grant that we may neither undervalue an Ordinance nor the least Institution of Jesus Christ , nor raise it up into a Jesus Christ , and set up the Law above or beside the Law-giver . We must now learn to know Jesus Christ lesse after the flesh , and not to embody salvation in a meer outward dispensation , and so incarnate Jesus Christ over again from the glory and spirituality he is in . Brethren , farewell : For my part I am fully assured from Scriptures of the Church of Christ here , or Gospel-fellowship of the Saints ; and unto this fellowship with the Father and the Son , I endeavour ; and I have one way to reveal Truth to me which I cannot conceal , nor yet cannot practice as I would , and that is this ; To see Truth by living in the power of Truth , and by first obtaining Jesus Christ to live in us in the power of his suffering , death , and Resurrection ; for surely Jesus Christ must do all ( though more gloriously and spiritually ) over again in his , which he did in himself . If Jesus Christ the Light be in us , the Light by which every outward dispensation is seen , will flow in ; for where the Sun is , there will be every beam with it . THE CONTENTS . A Way of Peace , or a Designe for Reconciliation . 1 GOds Love the first and last glorious Vnion to be considered , to draw us to Vnity . Page 1. 2 Names of Sect and Division to be laid down . p. 2. 3 Passions and Railings forborn . Ibid. 4 Reviling each other for infirmities forborn . Ibid. 5 The sins of any not to be laid on the Cause . Ibid. 6 Liberty for Printing and Speaking . Ibid. 7 Let all subscribe their names to what they Print . Ib. 8 Let all be severally accountable . p. 3. 9 Free Debates , and open Conferences . Ibid. 10 Let us call Beleevers , th●ugh of several Opinions , if the name of Brethren cannot be justly allowed . Ibid. 11 No Beleevers to esteem too highly of themselves for what they attain to . Ibid. 12 No assuming Infallibility over each other . p. 4. 13 No Civil power drawn into advantages . Ibid. 14 Tendernesse in offending each other in things of an outward nature . Ibid. 15 Several Opinions from the Gospels first discovery , yet all Beleevers . p. 5. 16 No despising for too much Learning or too little . Ib. 17 We be one in Christ , though divers . Ibid. 18 The Spiritual Persecution to be forborn . Ibid. The Unwarrantable Way of Peace , or the Antichristian Designe for Reconciliation . 1 TO beleeve as the Church or Councils . p. 6. 2 To set up one as the Pope , for Infallibility . Ib. 3 To allow that all may be saved in their several wayes . p. 7. 4 To forbid Interpretings and Disputes . Ibid. 5 By a compulsive power . Ibid. The Opinions of these times . PResbystery so called , what it is , and what they hold . p. 8. Exceptions against Presbytery . p. 9. Independency so called , what it is , and what they hold . Ibid. Exceptions against Independency . p. 10. Anabaptism so called , what it is , and what they hold . p. 12. Exceptions against the grounds of the new Baptism . Ib. Seeking , or Seekers , so called ; what their Way is , and what they hold . p. 16. Exceptions against them . Ibid. Conclusion . p. 19. The Gospel , or New Testament , proved undeniably to be the very Word of God . p. 20. One Argument from the National Covenant ( Artic. 1. and 2. ) for Liberty of Conscience . p. 23. Objections against it , answered . p. 25 , 26. Spiritual Principles drawn forth of the Controversie . GOspel-truth one and the same . p. 60. Prudence and Consequences , are the great Engines of Will-worship . Ibid. The People are Brethren and Saints in Christs Church ; but in Antichrists , Parishioners and servants . p. 61. Presbytery it self is founded on Principles of Separation , which yet they condemn for Schism in other Churches : nay , is the greatest Separation . p. 62. None to be forced under Christs Kingdom , as in the Kingdoms of the world . Ibid. The power of a formal Reformation , in a Government , makes it not Christs Government . p. 63. The visible Church or Communion , is the Image of the invisible or mystical . p. 64. How Christ is a King of the Nations and of the Church , and how an Head . Ibid. The Presbyterial Government and the World's , of the same equal Dominion . p. 65. The National , and Congregational Church-covenant , both lawful , or both unlawful . Ibid. We receive and give out Truth by parts . p. 66. All Covenanters are bound to contribute to Religion as well as State . p. 67. We are to try Truth , and so receive it in its degrees . Ib. No Church-way Independency . p. 68. A spirit of Love and Meeknesse becomes Beleevers . Ib. When a State-conscience is fully perswaded ; doubtful , and so sinning . Ibid. A Post-script . With Salmasius his Testimony against the present Presbyterial way . p. 69. A WAY OF PEACE , OR A Designe of Reconciliation ; How the Beleevers of several Opinions , scandalously called Presbyterians , Independents , Anabaptists , Seekers , may be reconciled to forbear one another . ( 1 ) Gods love the first and last glorious Vnion to be considered , to draw us to Vnity . ONe way , is to consider love as it is in God , and flowing from him upon the creature : God is love ; and he that dwelleth in love , dwelleth in God , and God in him . Now the more love there is in any , the more of God there is in any . Satan , the first fountain of sin , made the first Schism in the glorious Communion : All was one , and in one glory , till the first division , and till Satan fell like lightening ; and he envying the whole Creation , which was in love with it self , and him that made it , drew it into sin , and antipathies , and mutual persecutions ; and when it began to leave loving him that was pure and infinite love , it began to hate it self , and divide from it self : So as the lesse love , the more of Satan , and sin . The consideration of Gods love to himself which is infinite , of his love to his , which is no lesse infinite , because to sinners ; and of his Sons love , spiritually uniting himself here , and gloriously hereafter , into one Body and Communion ; cannot but make us love one another . ( 2 ) Names of Sect and Division to be laid down . Let all names and notes of distinction taken up by way of scandal and reproach , be laid down and forborn ; names and notions are like Standards and several Colours in wars , whereby men are gathered into several orders , Armies , and bodies of division , one against another ; one saith I am of Paul , and I of Apollo , and I of Cephas ; Is Christ divided ? ( 3 ) Passions and railings forborn . Let a spirit of meeknesse run in the arterie of Preaching and Printing : let not passions , evil speaking , railings , which inflame and do not edifie , be heard amongst us : the angry stir up strife ; wherefore let all bitternesse , wrath , malice , with evil speaking , be put away from you . ( 4 ) Reviling each other for Infirmities forborn . Let there be no rifling into each others Infirmities , to the advantaging or disadvantaging the cause : What is any thing of the man to the thing it self ? What is ones darknesse to the light he professes ? Any ones errours to a single truth ? There is rubbish enough everywhere if swept from every corner . ( 5 ) The sins of any not to be laid on the Cause . Let not the miscarriages , the failings , the sins , the hypocrisie , &c. of any that professe a Truth , with others , be charged upon the Truth he or they professe , making such sins to be the sins of the opinion , not of the Person , as one of late who hath charged the unfortunate end of one , as a fruit of separation , whereas he might so argue against the very Doctrine of Christ , because of one Judas who did the like to himself . ( 6 ) Liberty for Printing and speaking . Let there be liberty of the Presse for Printing , to those that are not allowed Pulpits for Preaching : let that light come in at the window which cannot come in at the door , that all may speak and write one way that cannot another : let the Waters of the Sanctuary have issue , and spring up Vallies as well as Mountains . ( 7 ) Let all subscribe their names to what they Print . Let all that Preach or Print , affixe their names , that we may know from whom : the contrary is a kinde of unwarrantable modesty at the best : if it be truth they write , why do they not own it ? if untruth , why do they write ? Some such must either suppresse themselves for shame or fear ; and they that dare not own what they do , they suspect the Magistrate , or themselves . ( 8 ) Let all be severally accountable . Let all that Teach or Print be accountable , yet in a several way ; if it be matter of immediate disturbance and trouble to the State , let them account for it to the Magistrate , under whom we are to live a peaceable and quiet life ; if matter of Doctrine , &c. let them be accountable to the Beleevers and Brethren who are offended by conference , where there may be mutual conviction and satisfaction . ( 9 ) Free debates and open Conferences . Let there be free debates and open conferences and communication for all , and of all sorts that will , concerning difference in spirituals : where doors are not shut , there will be no breaking them open : so where debates are free , there is a way of vent and evacuation , the stopping of which hath caused more troubles in the States then any thing : for where there is much new wine in old bottles , the working will be such as the Parable speaks on : still allowing the State to secure all tumults or disturbances . ( 10 ) Let us call Beleevers , though of several opinions , if the Name Brethren cannot be justly allowed . Let all who pretend to come out of the Antichristian State , be acknowledged as those several Jews and Christians , who came out of Judaism and Gentilism in the Apostles times ; some were more and some lesse zealous of the Law , yet all Beleevers ; some made conscience of the Idol , and sacrifice , some not . ( 11 ) No Beleevers to esteem too highly of themselves for what they attain to . Because we are but yet in our comings out of Babylon , and the fall of Babylon not yet , the Smoke yet in the Temple , the Angels but powring out the Vials , the Angel that enlightens the earth with glory not yet flying through the heavens ; let not any account of themselves to have attained any thing yet as they ought , or to know there is not any Church or Beleevers , but if one see more of one truth , another may see more of another ; if one see one thing for a truth , another sees another thing for a truth , and yet all see short of the fulnesse of truth ; there is so much want , darknesse , and so little light or glory in each , as is rather matter of humiliation and praise , then glorying and exception one against another : If any man think he knoweth any thing , he knoweth nothing yet as he ought to know , 1 Cor. 8.2 . ( 12 ) No assuming infallibility over each other . Let us not , being under no further degree of the revelation of Truth , and coming out of Babylon , assume any power of infallibility to each other : so as to force up all to our light or degree of knowing or practising ; for there lies as much on one side for compulsion , as on another , respectively to one another ; for anothers evidence is as dark to me as mine to his , and mine to his as his to me , till the Lord enlighten us both for discerning alike . So as when there is no power in us to make that appear to another which appears to us , there can be no reasonable equity for any enforcing or compelling in spirituals . The first great rent betwixt the Eastern and Western Kingdoms , began when the Bishop of Rome would needs excommunicate the East , for not beleeving as they beleeved . ( 13 ) No Civil power drawn into advantages . Let not those Beleevers who have the advantage of the Magistrate , strive to make any unwarrantable use of it one against another , because Scripture-principles are not so clear for it , and because they know not the revolution of Providence , and we are to do as we would be done to : That very day which should have been a bloody day to the Jews , was turned into the contrary ; Esther and the Jews had power over them . ( 14 ) Tendernesse in offending each other , in things of an outward nature . Let there be much tendernesse in not offending each other , but pleasing one another to edification : Paul would not offend the Idolatrous weak : The weakest and most superstitious makes most conscience of outward things ; and the strong should know , that Idol or Idol-temple is nothing : Many a one are more offended at Truth by the carriage of another , who sometimes reforms with as much superstition , as the other offends . It is as much below the glory of the Gospel to think one place unholy , as holy : No place can defile now Salomons Temple is not standing ; yet let all Truth be brought forth peaceably : Truth and Peace can offend nothing but that which may be justly offended ; which is the corruption , not the person . ( 15 ) Several Opinions from the Gospels first discovery , yet all Beleevers . Consider the differences and several Opinions from the first discovery of the Gospel : Some beleeved not Christs sufferings and Resurrection ; as the Disciples whom yet Christ took to him , and walked with , and counted as his : Some beleeved not the Holy Ghost , nor Christs Baptism , and were zealous of the Law , and yet the Disciples counted them as Beleevers . Johns Disciples would have followed John onely ; but John sent two of them to Christ at one time , and told them again he must encrease , but himself must decrease . Christ in his time would not forbid any that went about in his Name ; There is none that doth any thing in my Name , can lightly speak evil of me . When the Spirit was given , the Disciples bore one another out of the Church , as the Beleevers of Johns Baptism , and the zealots of the Law , and one another in the Church ; they that did eat , them that did not eat ; and they that regarded a day , them that regarded not a day ; walking together as far as they attained by the same rule . ( 16 ) No despising for too much learning , or too little . Let not one despise another for gifts , parts , learning : let the Spirit be heard speak in the meanest : let not the Scribe or Disputer of the Law despise the Fishermen , nor they despise them because Scribes and Disputers : The Spirit is in Paul as well as Peter ; in both as well as one . ( 17 ) We may be in one Christ , though divers . Consider that we may be one in one Christ , though we think diversly ; and we may be Friends , though not Brethren : and let us attain to Vnion , though not to Unity . ( 18 ) The spiritual Persecution to be forborn . Consider there is a two-fold Persecution : There is a spiritual or that of Beleevers , and a mixt Persecution , or civilly ecclesiastical : The spiritual Persecution is that of the Spirit meerly ; and this kinde of Persecution little thought on and studied ; this is when we cannot bear one anothers several Opinions or soul-belief , in the same spiritual Societie , or fellowship , but they must either be of us , or out of us ; and surely this kinde of Persecution is as unreasonable as any other ; for what is this but soul compulsion , when another must onely beleeve as we beleeve , and not wait till the Lord reveal even this ? This kinde of spiritual compulsion will in time break and dissolve the visible Communion of Saints , and Body of Christ exceedingly , if taken up or continued ; and it will be amongst Christians , as amongst the Antichristians where they divide and ●ubdivide , and some cast themselves into a Monkery from all the rest : Jerusalem and Antioch were not of this way , to cast out one another upon such grounds , but to meet , reason , and counsel , and hear : And surely the Churches can ill complain of a mixt persecution from without , if they persecute one another from within ; the Magistrate may as justly whip them both , as they whip one another : Such grudgings , complainings , dissolvings , spiritual enforcings , gives hint to the Civil power to compel , while it beholds them but a little more spiritually compelling one another : Let all Church-rights , priviledges , boundaries be preserved ; all Heresie and Schism by the Rule rebuked , but in all spiritual meeknesse and wisdom , and not call Heretick and Schismatick too suddenly , since we see but in part . THE UNWARRANTABLE WAY of PEACE , OR The Antichristian Designe of Reconciliation . ( 1 ) To beleeve as the Church or Councils . THat all should beleeve as the Church beleeves ; and this Church is the great Councils of Bishops , Cardinals , &c. as if the souls of all were to be saved onely in the bundle of theirs , as if they could beleeve both enough for themselves and all others . ( 2 ) To set up one as the Pope , for infallibility . Because there may be difference amongst many , and all may not agree , therefore there shall be one ( say they ) with the Vrim and Thummim , one infallibly decreeing , and interpreting , and unerring , to whom the Spirit of Truth is successively derived ; and his determinations , interpretations , shall be final , conclusive ; and this that Vicar of Christ , the Pope this one way in the Antichristian State , and all Reformed Kingdoms were once under this Peace . ( 3 ) To allow that all may be saved in their several wayes . Because there be several Beleevers , and several interpretations and opinions , one saying This is the way , and another That , therefore say some , All in all wayes may be saved , every one beleeving every thing . Now this is one way to make peace , but not the way ; there is but one Lord , one Faith , one Baptism . ( 4 ) To forbid Interpretings and Disputes . Because several opinions arise by interpretings and disputings about Scripture , therefore all openings of the Word , all disputings must be forborn . Because the Sun-shine offends some weak sight in the house , shut up doors and windows and make all dark . Thus the Papists and Prelats in forbidding Scriptures and Marginal Notes , and thus fearing there may be something false , they will hear nothing that 's true . ( 5 ) By a compulsive Power . Some take the Civil power in to make peace , reckoning a compulsive Vniformitie for Vnitie , Peace , and Truth . This is one way to deal with the body indeed , but not with the soul ; to mind the outward man , but not the inward . This way of Civilly Ecclesiastical peace is the Antichristian designe , who having got the Kings of the Nations to give their strength and power and Kingdom unto them , supplies that from the world which they want from the Word , making the spiritual power of Jesus Christ to receive its honour , life , efficacy , power , from the power of men . This way of peace is such as hath by experience troubled Nations , and troubled it self at length too ; and broken it self against that way which it aimed to break : For whosoever fals upon this stone shall be broken , and on whomsoever it shall fall it shall break , them to powder . THE OPINIONS OF THESE TIMES . With the EXCEPTIONS each Opinion may be charged withal ; being the great Argument for Love , Meeknesse , and Forbearance one to another , or of Peace and Reconciliation till the Lord reveal more . PRESBYTERIE So called ; What it is , and what they hold . THe Presbytery is set up by an a alleadged Patern of the Eldership and Presbytery of the Apostles and Elders in the first Churches of the Gospel , strengthened by such Scriptures as are in the margin , and by allusion to the Jewish Government , and to appeals in Nature . Their Churches are Parochial , or Parishes , as they are divided at first by the Romish Prelates and the Statute-Laws of the State . Which Parishes and Congregations are made up of such Beleevers as were made Christians first by Baptism in Infancy , and not by the Word : and all the Parishes or Congregations are under them , as they are a Classical , Provincial , and National Presbytery : and over those Parishes they do exercise all Church-power and Government b ; which may be called The power of the Keys . Exceptions . 1. THe Apostolical and Primitive Eldership were not so a authoritative over their Congregations as these pretend , nor so compulsive or forcing their respective Congregations . 2. The Apostolical Eldership and Presbyterie were more b infallible ; they were more in the light , and the immediate way of the revelation of Truth . 3. They took not in the power of the c Magistrate to help them , nor did they clasp it as one with their own . 4. They consisted of d Brethren as well as of the Presbyterie , and both together had a joynt interest and concurrencie in all power . 5. The Presbyteries were not as now , Classical , Provincial , National : these are no Scripture-forms , but devices of men . e 6. The f Presbyterie is of no more in the * Greek then of a g metaphorical or figurative signification , signifying Seniority or Eldership : and the setting it up in a notion of power and office , is more then the Scriptures will clearly bear : such Notions in the Word , are but Notions of form and order , not of Office . 7. The Presbyteries now are not rightly constituted , because they consisted of a Ministery from h Antichrist , and the Bishops of Rome , ordaining one another by the same power they received from them . 8. Their i Congregations are not such as before , so constituted ; because Parishes are of a Popish and Politick constitution . 9. Baptism is not to be received by Generation now , as Circumcision was , but by k Regeneration or visible Profession , as at first : Nor are the carnal seed now any more children of Abraham , but the l faithful : And no Ordinance is now to be administred upon legal consequence , but upon Gospel-precept . INDEPENDENCIE So called ; What it is , and what they hold . THe People of God are onely a a Church , when called by the Word and Spirit into Consent or Covenant , and Saints by profession ; and all b Church-power is laid in here , and given out from hence into c Pastorship and Elders , &c. and a just d distribution of Interest betwixt Elders and People . All spiritual Government is here , and not in any power forreign or extrinsecal to the Congregation or authoritative : Their children are made Christians first by Infant-Baptism , and after by the Word : and they are baptized by a e foederal or Covenant-holinesse , or Birth-priviledges , as under the Law : They may enjoy all f Ordinances in this estate , and some may g Prophesie . Exceptions . 1. THat there is not such a power radically or fundamentally placed in the Church to make Pastors and Elders , &c. because there is , first , no such practice in the Word , but rather of an Apostolical or a Ministerial power , which made or gathered Churches first , not Churches them . 2. The Eldership and Presbytery of Apostles and Elders did b principally act , and authoritatively act , and not the whole Church or people ; they in a lower and lesse Interest , in a way of choice or vote and consent . 3. That which is called Ordination , &c. was by the Apostles , and a power established in the c Presbyterie , not in the Church , as meer Beleevers . 4. They that were Baptized by an d Antichristian power , are no right Baptized Members of Churches ; and yet so are all of their Churches as were Baptized under Prelacie ; the power of the dispenser being Antichristian , and the subject or e Infant no visible Beleever for that Ordinance . 5. Their Church consists not all of visible Saints or Beleevers , according to their own f Principle : for their children being baptized , and in that condition , are no actual visible Saints ; all their Church are not living stones , nor visibly holy . And it may be more clearly proved that meer civil and moral men are rather to be admitted of their Church-society then such as children are , who are but meerly naturally visible ; neither spiritually , civilly , nor morally visible . 6. That of foederal holinesse in * 1 Cor. 7.14 . is onely to satisfie a scruple , that if Unbeleeving made wife or husband unholy , it made children unholy too ; and so both , or none , must be put away . 7. There is no carnal seed now to be sealed , Christ being come in the flesh ; which g flesh before , had a Seal of Circumcision ; but there is no such h external priviledge now , by any such right . 8. All Consequences drawn from Circumcision , are of no more force then from the i cloud and the k Sea , and the rock , and Noah's Ark , and other typicall and figurative places in the Word , nor can any legall or probable Scriptures make any Law or Rule for any such Gospel-administration , which is not directly and in l Scripture-words to be found . 9. Childrens Baptism in the Church is a way never to have a Church of such m baptized Beleevers as in the Apostles times . 10. Baptism being a n visible signe , cannot rationally be administred upon one that can neither see nor discern what is done , to whom the water can be no o signe , but they are onely told of it when they come to age : and how can it hold proportion with Circumcision , when as that was a p mark remaining in the flesh when they came to age to signifie to them ? But water is like a flash of q lightening which must be taken by the Beleever in that quick and r vanishing act , or else it hath no ſ sensible efficacy to which it was instituted ; nor doth the Beleever thus any other way enjoy it but by way of History , or a thing past and done , which he never saw . Baptism is as a flash of lightening , ( as is well observed by one ; ) Circumcision was as a fixed star ; so much difference in these two rites . 11. Institution of Baptism is to t duty as well as grace , which children cannot perform , and so answer the signe . 12. Institution of Baptism is doctrinall in the very act of it , as is acknowledged by all of the present Baptism , Matth. 28. baptizing them in the Name of the Father , Son , and Holy Ghost , &c. Now this implies a capable and teachable subject . 13. Their Churches are not distinct from other Societies Antichristian , because there is no visible gifts by which their Churches are u visibly qualified from any other Societies , and according to the promises of gifts in Ephes. 4.11 . nor no such Church-gifts as in 1 Cor. 12. &c. where there was the w gifts of the Spirit powerfully and visibly spiritualizing that body , and making it to excell all other bodies civill or Antichristian . And that Prophesy was a more x extraordinary gift then is now anywhere in the Churches . ANABAPTISM So called ; What it is , or what they hold . THe Church of Christ are a Company of a baptized Beleevers ; and whatsoever b Disciple can teach the Word , or make out Christ , may baptize or administer other Ordinances . That the Church or Body , though but of two or three , yet may enjoy the Word and Ordinances , by way of an c Administrator , or one deputed to administer , though no Pastor . That none are to be baptized but d Beleevers . That those commonly called Church-Officers , as Pastors , &c. are such as the Church or Body may be e without . That none are to be called Brethren but baptized Beleevers . All administrations of Ordinances were given to the Apostles as f Disciples ; not so under the notion of Church-power as is pretended . That none ought to communicate in the Ordinances of Christ till first g baptized . Exceptions against the grounds of the new Baptism . 1. THat those places commonly taken for the Commission for Christs Baptism , as Matth. 28.18 . Mark 16. and where they that now baptize ground their Commission and practice , hath no such thing in it ; For the Baptism there is a Baptism in the Name of the three Persons , of Father , Son , and Holy Ghost ; and not the Baptism of Jesus Christ alone , which the Apostles onely baptized in by water , as in a Act. 2.38 . Act. 10.48 . Act. 19.5 . Act. 8.16 . Rom. 6.3 . where it is still said , Baptize in the Name of the Lord Jesus , or of Jesus Christ ; and a Name of any more Persons is not the least mentioned . So as to baptize as they commonly baptize in the Name of Father , Son , and Holy Ghost , for Jesus Christs Baptism , is contrary to the full b practice of all that baptized by water , as they do , as in Act. 2.38 . Act. 10.48 . Act. 19.5 . Act. 8.16 . &c. and a confounding Scriptures together , viz. several institutions and practicer . 2. That baptizing , in Matth. 28.18 . cannot properly , nor in the word , and letter , be understood of baptizing by water , because there is no more mentioned in the letter , or Scripture , then meerly the word baptizing ; and to expound it as they do , by a baptizing by water , is to put in a c consequence and interpretation of their own for Scripture ; which way of consequences they condemn in all others , Presbyterials , &c. as Will-worship , and traditions of men , and justly too : Now there being no water , nor any circumstance in the Text to make out any sense of water , as in other places , it is an usurpation upon the Spirit and the Word , to put such a sense so infallibly and peremptorily upon the Word which Jesus Christ himself uses in other d significations then that of water , as in Matth. 20.22 , 23. Matth. 3.11 . 1 Cor. 12.13 . 1 Cor. 10.2 . all these places are of Baptism and baptizing ; yet not one of them of baptizing by water , but of Metaphorical and figurative Baptism by his sufferings , by the Holy Ghost , by the Spirit , by the cloud and sea . 3. That Matth. 28.18 . Mark 16. &c. are rather and far more probably to be expounded of the Spirits Baptism , or the e Baptism of the Holy Ghost , because it seems to be prophesied on by Joel 2.28 . Isai. 44.3 . where the Holy Ghosts Baptism is promised to come by Christ ; and in Matth. 3.11 . Act. 1.5 . Joh. 1.33 . prophesied on to come by John , and Christ himself to his Disciples , and was fulfilled in Christs institution , and power which he gave ; in Matth. 28.18 . by baptizing with the Holy Ghost , which the Apostles did accordingly practice , and by their Ministery was given , as in f Act. 8.17 . and Mark 16.16 , 17. compared with Matth. 28.18 . doth shew that the Baptism in Matth. 28.18 . is a Baptism of gifts , as Mark 16.15 , 16 , 17. 4. That the Baptism of Jesus Christ by water , was onely in the Name of Jesus Christ , as appears in all the places where such a g Baptism was practised , as in Act. 2.38 . Act. 10.48 . Act. 19.5 . Act. 8.16 . Rom. 6.3 . all which is a Baptism onely in the Name of Jesus Christ , of the Person of the Son , not of the Father , Son , and Holy Ghost , as they now practise , and which was never practised as appears in all the Apostles and Disciples practice . 5. That the form by which they baptize , viz. I baptize thee in the Name of the Father , Son , and Holy Ghost , is a h form of mans devising , a tradition of man , a meer consequence drawn from supposition and probability , and not a form left by i Christ , to lay over them at the dipping them in the water : If Christ had said , When you baptize them , say this over them , I baptize thee in the Name of the Father , Son , and Holy Ghost ; and unlesse Jesus Christ had left this form thus made up to their hands , they practise a thing made up by themselves , and drawn or forced out of Jesus Christs words in Matth. 28.18 . 6. That to preach in the Name of Jesus Christ , or to do things in the Name of Jesus Christ , is not alwayes in that grosse manner as it is taken , viz. naming Jesus Christ , or the Father , Son , and Holy Ghost over them . But in the k power , vertue , efficacy , Ministery of Jesus Christ , or the Persons of the God-head of Father , Son , and Holy Ghost , as in these Scriptures Matth. 18.20 . Mark 13.6 . Joh. 14.3 . Act. 19.15 , 16. Joh. 17.6 , 11. Act. 9.14 . Revel. 11.18 . So here they are at some more losse . 7. That though I deny not but water is a signe , and one of the l witnesses that bear record ; and in the Word though not yet clear , yet neither can Christs Institution of water , as his own Baptism , in his own Person , be made appear out of all the New Testament ; nor can the Apostles practice by water yet be fetched from such a particular Institution , unlesse from John's : And if so , I am sure they are then at as great a Controversie one with another concerning m John's Baptism and Jesus Christ's , making them to be two several Baptisms . 8. That every common disciple cannot so baptize as the first disciples did , because not gifted , or n qualified as they were . And there is as much necessity to make out the Truth in the same power and way of evidence to an Antichristian estate , as to a Jewish and Heathenish , and with a Word written as well as preached ; speaking and writing lieing both equally open to question and exceptions , without a power o gloriously working in the behalf and to the reputation of it . Nor is there any one Disciple in all the New Testament preaching and baptizing by way of authority , but he was able to make out the truth of his calling and dispensation , either by miracle or gifts . There are but three Exceptions , and they have no weight in them . 1. p Ananias was a Disciple . I answer : Yea , but he restored sight to Saul , and had vision . 2. q Philip did no miracle to the Eunuch . I answer : We can neither conclude he did , nor he did not , from the Word ; for it is silent : but he did miracles in Samaria . 3. They that were scattered went every where preaching . I answer : Who they were , or how they preached , or what power they manifested , is not laid down in the Word neither for nor against : The Word is silent . 9. That there is not such an Officer as Administrator in the whole Word ; but Apostles , Evangelists , Prophets , Pastors , Teachers , Elders , Rulers , Deacons , &c. and therefore Administrator is an unwholsome word . 10. None ought to give the Baptism now , because there is none can give the gift of the Holy Ghost with it , to make up that glorious supplement of gifts which it alwayes had ; and they are joyned both in the Word and practice , as in Heb. 6.1 . Doctrine of Baptisms and Laying on of hands : and in their practice they were joyned as in act , Act. 8.14 , 15 , 16. And it will appear in the Word that the Apostles did not so reckon of them single , but together , as in Act. 8.14 , 15 , 16. where it is said they were onely Baptized in the Name of the Lord Jesus ; but they prayed for them that they might receive the Holy Ghost . So as Baptism by water , and by the Holy Ghost , being joyned together both in Institution , Doctrine , and Practice , are not to be separated , nor given in such a time wherein that of the Holy Ghost is not given : For , what God hath joyned together , let no man put asunder . 11. That it is as unreasonable to take any such Ordinance of Jesus Christ from any that is not distinctly , specially , spiritually , powerfully enabled as the first dispensers , as it is to take the word of any a common man charging us in the Name of the Parliament , and cannot visibly make out a visible excellency and supremacy of power by Ordinance or Commission . 12. That these Churches who enjoy Christs minde , as they think , most fully in the practice of Ordinances , yet have no greater gifts in their b Churches then there are in those called Independent , or Separatist ; Prayer , Teaching , Prophesying being as fully and powerfully performed in the one as the other . And being so , Whether must not the Churches of Christ be distinguished by some more visible glorious power and gifts as at first , c by which they may be discerned to excel all othe●Societies ? 13. That the fulnesse of time is not yet come for Ordinances : For as there were several d seasons for the givings out of Truth before , so now . SEEKING , or , SEEKERS So called ; What their Way is , and what they hold . THat there is no Church nor Ordinances yet . That if they did not end with the Primitive or Apostles times , yet they are to begin as in the Primitive times , with a gifts and miracles ; and that there is as much reason for the like gifts to make out the Truth of any of the Gospel now to an Antichristian estate , as formerly to a Jewish or Heathenish . That such a Beleever as can dispense Ordinances , must be qualified as the Beleevers in Mark 16. and as the former b Disciples were . That there is a time and c fulnesse for the Spirit , and for the latter pure spiritual dispensations , as there was formerly for the first dispensations : And whether this shall be while the Angels are but powring out their Vials or not , or when Babylon is fallen . And whether there is not as much need for d new Tongues to reveal the pure Original to us , it being conveyed with corruptions and additionals in Translations ; by which , Truth may be more purely discovered , and the waters of Life that now run muddily , may flow more clear and crystal-like from the Throne e of God . The Exceptions . 1. THat Jesus Christ did promise to be ever with his a Church , and therefore cannot be reasonably presumed to leave them without b Church and Ordinances . 2. That if c Scriptures were not so pure and clear to us , as the Word of Life were not sufficiently there ; God were lesse d gracious to us now under Grace , and Christ come in the flesh , then before to the Jews , who gave them a Book of the Law , which remained with them to the coming of the Messiah . 3. That such gifts and miracles were rather for bringing the Word into the world , and for glorifying Christs first coming in the fl●sh , then for e after . 4. That if we must have miracles to make us beleeve , and not beleeve any truth till then ; we must have for every Truth , as well as for one or two , a miracle to give it evidence : and so there must be a continual and new miracle-working for every new beleeving . 5. If there must be miracles for beleeving , Truth is not of that excellent nature that it seems : for if it be not able to make it self evident , and cast a native and spiritual f shine or brightnesse upon that soul it comes into , it is but weak , dark , and insufficient . 6. If Truth be not discernable in it self by its own glorious light-some nature , by beams from it self ; it is of a worse condition then many things b●low , as the sun , and stars , and candles , &c. which bring that light in their own nature and dispensation , by which they are discerned . 7. If every Truth be a beam of g Christ the truth , then every beam hath h light in it self , because it streams from the fountain of light , and so is discernable . 8. That it is more glorious to take evidences from the Spirit , then from any thing without ; which can at farthest of it self but convince the outward man . 9. That all shall now in the last times be in a secret , invisible , inward , spiritual glory , no more in grosse , carnal , visible evidences and material beams , as gifts and miracles . And this is to know Christ no more after the flesh . 10. No miracles can in their own nature make one beleeve , without a spiritual conviction from the Spirit of Christ going along with it ; so as we see when miracles were wrought , some beleeved , and some beleeved not : So as then there is no such reason for miracles as pretended , because that conviction which comes from the Spirit through the work of a miracle , may come by any other instrumental or organical way . Or , it is a more glorious operation , by how much more single , or by way of immediate revelation it works . 11. To beleeve meerly by the i Spirit , is far more glorious then by any other outward means , though never so outwardly glorious : by how much the Spirit is more excellent then any thing else , by so much more divine and spiritual are the impressions of it . 12. That when miracles are wrought , yet a pretender may work a miracle for the contrary ; like the sorcerers of Egypt against Moses : and Antichrist is spoken on rather to come k with signes and wonders of the two , then Christ . So as here shall be a losse to any that thinks to beleeve meerly by miracle . So as the Spirit is that which must make us beleeve beyond all the power of miracle , which can give out its power but upon the sense at furthest , being meerly outward and visible . 13. That there is no such power for Ordinances as is pretended ; but Beleevers , as l Disciples , may administer ; and so did the Apostles and Beleevers formerly , as they were Disciples . 14. That the Scriptures of the Gospel , or New Testament , are of such a m divine and even spiritual glory in the letter , as no other word : There is a power to discover the reason and secrets of the heart , which the reason and heart of man witnesses unto : There is a power to convince , and accuse , and terrifie , and comfort , clearly , and undeniably , and experimentally known . 15. These Scriptures we have , as they are , do make a Discovery of such a way of Religion as reason never yet in any age attained to : The men of purest reason , as your old Philosophers , never attained further then the knowledge of something infinite which they did not know , and a Religion of humane or moral righteousnesse and purity , and some sacrifices of atonement , &c. And there is not any Religion in the world , Jewish or Turkish , but they are made up of carnal principles , and are founded upon reason and nature ; but this Gospel-Religion hath opened a new way of righteousnesse in one that is both God and Man in a most rational though infinite way of salvation , and a way of Worship crosse to all methods and wayes of reason , and the world , opening new wayes by a new Spirit , purifying natural reason into more divine and glorious notions then ever it yet attained , bringing in a way of b●leeving , and placing a Religion upon a spiritu●l perswasion called Faith , which is more proportionable to an infinite God , and an infinite way and depth of salvation , then reason ever invented , viz. for the soul to beleeve upon one , even Jesus Christ , in whom God hath laid up all love and fulness● ; and so for man to become one with him who is God and Man : and there cannot be a more rational way for man to become one with God , then by one who is both God and Man . 16. That though there be not such glorious powrings out of Spirit , and such gifts as Beleevers both may and shall have ; yet all Beleevers ought to practice so far of the outward Ordinance as is clearly revealed they may . 17. That the Scriptures or Gospel of the New Testament being as many hundred yeers old as from the Apostles , even in that Original we have them , no very material differences in Copies , as it seems ; and though they have passed through the great Apostacy , yet they have not had the power to corrupt them materially in their Original , to advantage their heresies and corruptions ; which very constant preservation of Truth in the midst of the very Enemies of Truth , is both a constant and standing miracle of it self ; and so we need not stay for a Ministery with miracle , being we have a Word with miracle , which in its matter , subject , power , speaking of God , of his Son , God and Man , of his Spirit the Actor in man from both , by wayes of outward Ordinances , of the depths , windings , and workings of reason , &c. is of as much efficacy to perswade as any thing else we can have ; and the way of the pure Spirit is a more glorious way of operation then any other of a visible sensual nature : And God may be more glorified by quickening and spiritualizing a word , and using the spiritually glorious Ministery of that , then of man : and they are far too low who look for their original teachings from man , and not from the Word and Spirit . CONCLUSION . I Have drawn out this map of each opinion , that your eye may travel over that in an hour , which otherwise you might be a yeer in going over . Thus each are discovered in a narrow yet full Discovery ; and I think all that are divinely rational , will see no such cause to think that each hath attained so far , that either they should presume in their degree , or look down from the pinnacle of an infallibility upon each other . I have set the strength and weaknesse of each opinion before it self , that on the one side as it may glory , so on the other side it may fear and be humble . All I wish now is that we be all so far one , at least in infirmity , and this Common weaknesse , as may be a ground of Common embodying and associating against the Common Enemy , or Grand Antichrist ; as in States , who when they are at lowest , have least factions ; and when weakest , are most peaceable with one another . The GOSPEL , or NEW TESTAMENT of JESUS CHRIST , proved undeniably to be the very Word of God , without Miracles , to assure us of the particular duties in it . Because there are some men now of more reason then sound belief , I cannot but in a spiritual rationally way bear witnesse to our salvation in the written Word . 1. IF there were not a Word or Will of God revealed in Laws and Ordinances written , God were worse provided then the Law-givers of Nations and Kingdoms , and the world were left to their own wills ; which is esteemed ridiculous in the eyes of all the Nations of the world in their very politike condition . 2. The Laws and Ordinances contained in the Word , or New Testamens , bear onely the Image of a God , in their holinesse , purity , righteousnesse , glory , infinitenesse , eternity , immortality , which are all , with many more things of like excellency , there , which are as the beams of light to the Sun , or so many things of God , revealing God . 3. The Word is so tempered into a middle nature betwixt God and man , as no Word can be more revealing the most glorious , spiritual , infinite things from a God , in a mean , literal , figurative , comparative , significative way to man . 4. To have a standing Word as the Gospel is , is more for the glory and authority of a God then any ministery of man , though with miracles and signes ; because such a Word , where none can joyn themselves as Authors or Parties , as in other wayes of dispensation by men , men may joyn themselves , doth undoubtedly hold forth most of God and of divine Authority ; and thus to maintain or preserve a Law or Word in the world , is not so much with God as for Kings and Princes to maintain Statutes and Laws in their Kingdoms . 5. A Word as the New Testament is , may be as well a way and dispensation to an infinite God to make out himself by , as any other , either of dream or vision , or Revelation or Oracle , all being but wayes of a natural strain and condition , no more then the Word . 6. The very manner of dispensation or writing , is such as hath the authority , power , wisdom , couns●ls of a God , the whole businesse of it being a work discovered to be begun by God , and amongst men , to set forth the glory of God , the mercy , love , and wisdom of G●d , and the way by the Son of God , and Spirit of God , and all to be glorified with God ; and thus treating onely of things divine , and a work divine , in a way divine . 7. We must either give up our selves to this Word wholly , or not at a●l ; and then let the world and experience judge what kinde of Religion reason at large unbounded , or unenlightened , will bring forth , by the former paterns of Heathenish and G●ntilish Religion . 8. Why should it not be thought the most clean and direct w●y for God , to manifest himself to man by Word , Gospel , and Epistle , and so by an infinite and invisible power and hand commend and convey it from age to ag● , from generation to generation , as well as for men to make out their art , reason , knowledge , experience into books and words written , to their own and other generations ? 9. This Gosp●l of Jesus Christ places Religion upon a more glorious transcendent way , to sute with an infinite God , then ever any device of man , or reason could invent , viz. upon faith , upon a beleeving or spiritual perswasion wrought by the same God , by which men are carried out into depths of infinitenesse and glory , no way measurable nor discernabl● but by this way of beleeving ; and there could never have been an engine contrived which could have gone from man into God but this of faith by God himself ; nor more for the advantage of the glo●y of a God , taking all from the creature , employing it wholly upon a God . 10. There is more reason in this Gospel , or New Testament , in the way of R●ligion which it holds forth by Jesus Christ , then ever could be thought on by the reason of man ; as for instance , Each mans internal conscience hath a light or law in it which condemns or accus●●h for murther , &c. now if there be accusations , against whom is the offence committed but against something infinite ? and what way is there more divinely rational to apply to the justice of such an infinit● , being on God offended , but by one who is both man and God , even J●sus Christ ? So as the mystery of salvation is such as even reason it self cannot contradict or gainsay , though it cannot comprehend to leave the world inexcusable in their unbelief , because it commands them to believe in one whom in reason they cannot deny to be a way proportionable betwixt God and themselves for salvation . 11. It carries things in such a rare way of mercy , of justice , of love , of piety ; an● as it is a salvation from God to man , so it is a salvation managed by one who is God and Man ; and every thing belonging to it , is accordingly mixed or tempered , of Word and Spirit , of power divine and outward dispensation , or ordinance ; and all this for man who is of a mixed nature of flesh and spirit : Thus things are carried in a way of proportion and sutablenesse , so full , so sutable , and compleat , and serviceable , as the invention of men could never devise . 12. It discovers reason to it self in all its workings and wayes , in its purity and corruption , in its vertues and vices , conscience bearing witnesse to the Laws and Commandments of it ; it purifies and spiritualizeth reason , and brings it into such a way of communion with God , as the souls that read it , and are exercised in it , seem to be new born , to receive in another nature , an immortal and incorruptible seed . 13. It manages all the designe of salvation contrary to nature and the world , upon contrary principles , dispensations and hands , by a Person poor , humble , and crucified for the good , by Ministers and Dispensers , mean and contemptible fisher-men , tradesmen , &c. yet inspired by graces contrary , as self-denial , humility , love to enemies ; by conditions contrary , as weaknesse , affliction , poverty , suffering , dying , carrying a treasure , a comfort , a riches , a life , a glory , under all these . 14. It is accompanied by continued or standing miracles , though miracles of a more spiritual nature , as discovery of the counsels and hearts of men , as conversion from sin , mortification of sin , changing natures from evil to good , planting in new dispositions , inclinations , affections into the soul . Now , if such changes and conversions were in material or sensible things , as from water to blood , from water to wine , how would it astonish ? Which in spirituals is more wonderful , though onely lesse discernable , and not to be so sensibly perceived , preserved by its very enemies , the Roman cruelty of Emperours , and Antichristian Traditions . 15. It refers the discovery of all Truth in it self to the Spirit of God , which no word but the Word of God would do , and will not take in men into glory with it self which miracles do , which are done by the hand and ministery of man ; and the Spirit in this way must needs be a more glorious Interpreter of the Will of God , then the meer ministery by man and miracles can be , by how much it is of a more spiritual nature ; and it is more excellent to seek things in the Spirit , then in any out ward dispensation , which as it comes more immediately from God , so it comes in more immediately upon men ; and to take in Truth by sense and sight , or miracle , is rather to know Christ after the flesh . 16. Yet after all , the Word it self is the best way to bring in evidence and discovery in its own behalf to the souls of those that will come under the power , operation , and experiments of it , under the enlightening , convictions , impressions of it , in the reading , hearing , and meditating of it . These things are written that ye may beleeve : And they that are thus exercised , are above all miracle , and are perswaded enough by it self without the help of an outward work . 17. To these I adde the testimonies of the most ancient in witnesse of it . Dionysius Areopagita , thought to live in the times of the Apostles , & not daring to take his Divinity anywhere but from these Scriptures . Irenaeus , who was in the yeer 180. affirming the fulnesse of these Gospel-Scriptures , and accounted them the Pillar of Truth . So Tertullian , who lived 1400 yeers since , doth accordingly witnesse to their perfection . Origen , Athanasius , Chrysostome , Constantine the Great , in the first Nicene-Council , with thousands others all along to our own age . 18. The Jews , whose very Testament and condition answers to every Prophesie and Gospel-Scripture . 19. The many of those most eminently ancient , learned , and godly , who have shed their blood in testimony of it . 20. The power of God going along with it . 21. The confessions of the most learned in that , confesse , that the Original Copies are not corrupted , but continued pure . One ARGUMENT from the National Covenant for Liberty of Conscience , yet with all subordinate and just obedience to the State . ART . 1. THe first Branch of the Covenant is , That we shall sincerely , really , and constantly , &c. endeavour , &c. the Reformation of Religion in the Kingdoms of England , &c. in Doctrine , Worship , Discipline , and Government , according to the Word of God , &c. ART . 2. The second Branch of the Covenant , That we shall in like manner without respect of persons endeavour the extirpation of Popery , &c. Superstition , Heresie , Schism , &c. and whatsoever shall be found contrary to sound Doctrine , &c. Now from these I argue , 1. Each one is personally and individually bound by the Covenant , and in his own proper conscience is obliged to endeavour a Reformation according to the Word of God , and so far to the example of the best Reformed Churches as they are agreeable to that Word ; I hope no further . Now who shall be the Judge and Interpreter of this Word of God , to each mans conscience in the things of God , but he who is Lord of the conscience , in things immediately divine & spiritual ? The consciences of men are under a spiritual and immediate Interpreter of the Word , even the Spirit of the Lord , in all things of spiritual cognizance , as every Scripture-truth , or Truth , in the Word is : and this is not onely strengthened and clear from the Word , but from a testimony which some when they read , may know better then many others . By the Clause , According to the Word of God , we understand , so far as we do or shall in our consciences conceive the same to be according to the Word of God . Now each man standing thus ingaged in his own particular and in his own proper conscience by a Covenant recommended and imposed , each is bound to bring forth the evidence of their consciences in particular , concerning this to which they are covenanted : So as I , or you , being covenanted against Popery , Heresie , and according to the Word of God , you and I stand bound by our own private consciences to reveal to the State , who hath recommended such a Covenant unto us , what our consciences interpret according to this Word , against Popery or Heresie , unlesse there could be one universal or publike infallible Interpreter of the Word of God and Truth , who might determine concerning Heresie and the Word of God , and whose determinations is as in the formerly inspired Apostolic●l teachers we may rest . So being thus ingaged by Covenant , we are at the same time , by one and the same Act , bound to liberty of conscience , in these particulars of the things of God : and if there should be any persecution for the pious , modest , and peaceable liberty , so taken and practised , whether would it not clearly and undeniably follow , that our consciences are not under the Lord Jesus , and his Spirit immediatly in the things of God , but under the interpretations of men . And surely that one Clause , according to the Word of God , is most providentially inserted ; for if we be so closely covenanted to the Word of God , how tender ought we to be ? lest in this dark season of our discerning , we oppose something of the Word , and so in ignorance , persecute what we covenant to maintain . I wish our Assembly would presse this equally with the Covenant in their Sermons . Object . But must every one be the Interpreter of the Covenant ? Answ. Nay , not every one , in every thing : The Magistracy in all things of a civill cognizance , and in all spirituall things which go out from their meer spirituall condition into a morall offence , as injustice or evil transgression into tumult or disturbance of publike or private peace , actually and expressely , not interpretatively ; for so the Nations interpreted the Jews as troublers of the State ; and the Jews , Christ and his Disciples , as movers of sedition : The Papists and Prelats interpreted the Nonconformists or reproached Puritans , as factious and tumultuous : So as in all things of Moral , Civil , or Secular cognizance , which the Magistrate hath clear rule for to walk by , He ought to interpret and proceed by ; partly , because he is the Legislator , and so is the best Interpreter , and can best resolve us in things of Law and publike liberty ; and in morals , his duty lies out more clearly ; but in meerly divine and spiritual interpretations of Truth and Gospel-mystery , the Lord Jesus and the Spirit of Jesus Christ are both the Legislators , or Law-givers , and Interpreters to the conscience . Object . But shall there be no power to compel consciences into Uniformity ? Answ. I shall give light to this by propounding a Case . Suppose the several godly parties , or beleevers , were equally principled for persecution or non-toleration , and were equally numbred , and were equally strengthened by parties of Magistracy on their side , What would come forth according to such principles ? I sigh to consider : There would be edge against edge , authority against authority , power against power , and all the State or Kingdom involved into blood and cofusion : So as we must consider things according to their principles , not according to their temporary or occasional advantages . Object . But you give not enough to the Magistrate . Answ. Yea , more then any . He that gives him that which God hath given him , gives more then any that pretend to give him the most . The pretenders that bid for the Magistrate at this time are , 1. They that put him as an help and government in the Church , as some , viz. they of the Erastian way . 2. They that make use on him but as an help to the Church extrinsecally , and by way of forrain assistance , as others , viz. they of the Presbyterial way . 3. They that give him power over body , goods , over all moral and civil behaviours of men , Professors and Beleevers , of what sort soever , of what opinion soever , as I and the rest of our Brethren do , praying with all manner of supplication that under them we may lead a peaceable , godly , and quiet life . Object . But why dare you not ingage Civil Magistracy in Religion over consciences , as some others do ? Answ. Yea , In all things morally good and evil , God hath ingaged them , and hath set the Law and Light of nature and conscience in all people to side with them , condemning and excusing what they and their Law doth condemn and excuse , and thus to bear witnesse with their dominion and power . But in things of pure Gospel-mystery and Evangelically good or evil , I dare not ingage them ( whatever others do ) over consciences , because I give more to their just power , and because I dare not draw them into such principles , which hath broken more Magistracy , then all the other plots and devices of men . For things of Worship which are laid up in the pure simple mystery , in the Light of the Spirit , not of nature , as all meer Gospel-mystery is , to ingage the Magistrates sword into these , is rather a way to dash them against every mans conscience , and so in time to lay in a fatal power or a fatal suffering . We know that power which makes Kingdoms soùndest in their Dominion , and most lasting , is the truest and wholsomest ; and surely that which ingages them lest into that part of the soul , the conscience which can lest endure to be oppressed , is the safest and most peaceable . To my Reverend learned Friend Master LEY , One of the Assembly of Divines , at Westminster , Author of a Book called The Resolution of the New Quere , published by Master Saltmarsh . SIR , I Shall give you a publike account according to your publike charge in your leafe concerning me , That I intended to make you my Censor for some papers which I did not publish . Pag. 1. Sir , those papers were an answer to Master Fullers last Book ; and the Question about Reformation betwixt him and me being so out of all Question , as Master Herle observeth , and he as I heared , being dead , made me rather put up my Arrows into their Quiver , theen shoot them at such a mark . For my contending with you in this , I hope it is but as that of Paul and Barnabas , and Paul and Peter , a contention of Brethren , not of Enemies ; for I think you would oppose Truth no more then my self ; but we both may be said to contend rather for the Truth then against it , and rather with one anothers reason , then with Truth . In this Controversie you have much advantage of learning , and experience ; but there is a Spirit and the inspiration of the Almighty . which enlightens the young man and the old ; Elihu as well as Job or his Friends . Your other advantages are , the Magistrate whom you have more on your side ; we onely are more on the Magistrates side , then they are on ours ; yet we cannot but say , and blesse the Lord for them , they are so far on ours , as we lead a peaceable and quiet life under them . Your other advantage is an Assembly of learned Divines , yet not so wholly yours ; the way of Truth we stand for , hath a Party there ; and I hope when the vaile of prejudice is taken away , and Truth is brought home to their souls in its nakednesse , power , and evidence , by a power more spirituall then is yet given out from Heaven , our Party there will be greater : I willingly presume so much of them . I have laboured that a Spirit of love and meeknesse might run through all my Reply unto you , though in my travelling over your paper I have met with some things in the way too sharp , and your way hath more Briars and Thorns in it then you promised in your first leafe : I had much ado not to be provoked , by how much your promise had removed all offence on your part from my expectation . If you finde any passions in my Book , charge them on my unregenerate part ; for I finde that when I would do good , evil is present with me . You see my labours , deducting the time of their Printing , are of about two weeks growth , younger by some six weeks ( if I mistake not ) then yours . I hope where you could not expect much , you will not look for more then I here return you in this time . Sir , I salute you in the Lord , and with all due respects to your self , your age , your learning , I begin my Discourse with you ; and the Lord let me see the failings on my part , while I seek to discover those on yours , that I may take out the beam from my own eye , as well as the mote from yours . You desired me in your Book to enter upon a way of Peace ; and I have accordingly presented my Modell to be perfected and refixed by any that will set upon the work : I do not love in any thing I write , to fume out meerly in Controversie ; but in something if it may be to edification . I rest Your Friend in the Lord JOHN SALTMARSH . The Smoke in the Temple . Wherein is the Vindication of the NEW QUERE FROM Master Ley's RESOLUTION . Master Ley's Resolution , Page 2 , & 3. I Put a Question , Whether he were an Independent or no ? He told me , He was not ; but that he had a latitude of charity for them of that way . Since that , I had a glimpse more of his inclination by his Dawning of Light : but a full discovery of his minde in his Book , The Opening of Master Prynns Vindication . I will not entertain him as an enemy . To give him his due , in all that I have seen set forth in his name , I finde him rather opinionative then passionate . Reply . Your Question was accordingly put by you , and accordingly answered by me . And for my appearing for Truth not all at once in my Treatises , you may see I was not hasty to beleeve , nor to write in the behalf of a Truth before I saw it , nor to plunge my self into any Way till I had examined it . The Apostles waited for the full revelation of all truth by the Spirit 's coming . The Bereans searched daily to see whether the things were so , or no . Apollos preached not Christ clearly till he was instructed in the way of God more perfectly . We are bidden to try the spirits , and prove all things : So as I appeared in those degrees but by Scripture-warrant . And I could name to you examples of another sort ; Augustine , Luther , both finding truth but in degrees ; and the latter sweetly acknowledging how he was enlightened by beam after beam . Angels , who lie more naked towards God , and take in the things they know , by way of Vision ; yet see not any of that will of God which gives Laws to them , but as he reveals : Much lesse such as we who dwell in houses of clay , and whose foundations are in the dust , and who come by the sight of things discoursively , and by spiritual reasoning ; God giving in the revelation of his Truths in a natural , yet supernatural way . But for that Notion of Independency you speak on , I dare not own it , because I account my self both under a spiritual and civil Supremacy ; under Jesus Christ and the Magistrate severally , and exempt from neither . We are not of those that despise Governments and speak evil of Dignities , not are we under any such singular Notion that I know on , to be called Independents , &c. We all hold of the Body of Christ , and of the Communion of Sain●s below , and we hold one upon another , but not one over another . We dare not be Classical , Provincial , National ; these are no forms of wholsome words to which we are commanded , nor know we any such power ; but that of Brethren , and Ministery , and fellowship . We dare not take out a Copy either from the States of the world , or the State of Israel , to obey or rule by under the Gospel . And if you call the Churches of Christ Independent for this , we must suffer till the Lord bring forth our righteousnesse as the noon-day . Yet this you and we both know , that when Truth would not embody or mingle at any time with corruptions , it had presently the name of Sect , Schism , Faction ( all which are implyed in the name Independency ) put upon it . Thus were the Reformed Nations of England , Germany , France , &c. scandalized by Popish Writers , and the old Nonconformists by the Prelatical ; the Jews formerly by the Nations , and the Christians by the Jews . We have heard enough of Independency and Presbytery ; such notes of distinction are now become names of reproach : and so I lay them down . And whereas you say you will not entertain me as an enemy ; it is more likely then in the end both you and I may prove a better friend to the Truth . It is possible many in this Age might have seen more , had they not cast so much dust in one anothers eyes by their strivings : It were well such a Gospel-spirit would walk more abroad , and that spirit which casts men sometimes into the fire , and sometimes into the water , were not so stirring . Well , since you will be no enemy to me , I shall not , I hope , contend with you , though I dare not but contend earnestly for the Truth . And the Truth it self which I write for , may ( I hope ) at length finde you no more an enemy to it then you are to me . I cannot but wish one of your experience and abilities , like Paul , to preach for that Truth which before he destroyed . Our hearts desire and prayer should be for any of Israel . And for that you say of me in your Observation , that I am rather opinionative then passionate , I cannot take it so ill from you that will needs be no enemy to me : I interpret any thing from such a one on the better side of it . But I shall allow you your liberty at my self : And if the Truth of God may more abound through my opinion ( as you take it ) unto his glory , I have enough . Master Ley's Resolution , Pag. 4 , & 5. I wonder he , who hath writ a whole Book of Policie , should be so unpolitick as to think it seasonable , since it tends to retard the establishment of Government , whereto the Parliament is so much ingaged by Declaration , &c. by Solemn League and Covenant , Art. 1. already setting it up in Ordinance for Ordination , &c. Though the liberty of speaking lengthens the Debates , and delays the Votes , &c. and so much the more , because they are more in number then we , and because their determinations are final , as ours are not . Answer . For some things in my Book of Policy , I praise the Lord I can look on them as on part of the darknesse I was in : and I can freely joyn with any in censuring any unregenerate part in me , as I esteem much of my Carnal reason to be . When I was a childe , I spake as a childe ; neither have I any fruit now ( as the Apostle sayes ) of some of those things . Nor would I have any go thither for direction , but so far as they find Scripture or sound Reason . I cannot but give a Caution concerning this Book , because I would have Readers to look on any thing from me , as Luther speaks of himself , as I receive in light . And methinks I scarce do any thing which I could not with Augustine , when it is done , finde something to retract in it : either something is too dead , or too dark , or too carnal . Thus you see I willingly help you against my self ; and I account it a part of my condition here , not to see all at once . For the unseasonablenesse of my Quere , you alleadge the Declaration of Parliament , and the Covenant in Art. 1. wherein they are ingaged to endeavour Reformation ; and the Ordinances , &c. Now where is my unseasonablenesse ? The Parliament is endeavouring , &c. May I contribute my moneys , my vote , my pains , my informations to the Civil ingagements , and not my notions to the Spiritual ? Are we not to bring in all our disoursements , either Natural , Civil , or Spiritual , into that publike Treasury ? Though you of the Assembly cast in of your aboundance , may not the poor ones cast in their mite ? Are we not by the same Covenant bound to discover anything against God and the State , and the glory and peace of both ? And if I finde my conscience perswading me such or such a thing is not accordingly , ought I not by all the Obligations that are upon me , of Gospel , Parliament , and Countrey , peaceably and meekly to speak a word ? May we discover any thing to the State we conceive of malignity or danger in Civil things , and not in Spirituals ? Is not the Spiritual or soul-liberty , the more glorious liberty of the Subject ? We cannot but speak the things which we have seen and heard , saith the Apostle : And , What you hear in the ear , that speak you on the house top , saith Christ . We know who it was that said , Prophesie not here ; for it is the Kings Chappel . And for things of a Spiritual nature , we are allowed almost the fulnesse of time for season . Be instant in season and out of season , saith Paul . But , What better season could I come in , then such a one , wherein things were but ripening and moving towards establishment ? Where nothing is setled , there can be nothing disturbed . Where nothing is concluded , there can be nothing repealed . Where nothing is established , there can be nothing disordered . But since you put me to a further account . I shall give it . My spirit was not my own so wholly then , but his ( I hope ) whose motion I obeyed , the Lords . Such breathings of Heaven who dare safely quench ? It is as fire in the bon●● ▪ sayes the Prophet : and like that of Mordecai , If thou altogether hold thy peace at this time &c. And whereas you say , that the Parliaments determinations are finall , That holds better for me , who might have spoken to much lesse purpose , had I stayed till all had been done , and the determinations ended , and become final ; sure it was time then to speak before determinations were final , or never , and by your own account too ; for you are pleased to reckon up the proceedings of State in the businesse of Religion ; which are such , as had I stayed , I had had a worse season ; however , as the Prophet says , I have delivered my soul : they were , you know , the foolish virgins that came not with their oil till the door was shut . Whatever my Oil or my Lamp was , yet I think it not agreeable to the wisedom of that Parable , to come and knock onely when the door is not open . Master Ley's Resolution , pag. 6 , 7 & 8. The title of the Quere is baited with Truth and Peace . He a private Divine to put such a Quere , both of State and Religion , and to suggest such a suspition of haste , and to tax the Ministers for putting in for a power not consonant to Scriptures and Prudence , &c. His rendring the original word metaphorically : His artificial colours , Rhetorical , &c. And my marshalling his reasons in a right method . Reply . I have gathered up into one bundle your pieces of a lighter concernment : I would not stay tything Annise and Cummin , but I hasten to the weightier matters of the Law . A word onely to each . For baiting my Quere with Truth and Peace , you allude to Christ's allegory , that we are fishers of men : and if I have no worse things to bait with then these two , Truth and Peace , none need , I hope , be afraid of the hook . And for the proof of them both , argument and time will evidence . For me , a private Divine , to put a Quere of State and Religion . What were John Hus , Wickliff , Luther , Paphnutius , who in their several ages gave out their testimonies ? They were but single men , compared with Councils and Synods . Not that I would compare with them , who am lesse then the least of all the mercies of God ; yet they were but single , though singular men . And what if a private Divine ? Jesus Christ may bid a private man stand and speak to the people . There is a law of the Spirit commands to speak as well as the Law of a State ; and though you speak by the later law , another may speak by the former . And what though a Quere both of Religion and State ? Is not our Covenant mixt accordingly of Religion and State ? Doth not the State it self mix with Religion where Churches are National ? And how can I speak properly but to both , where both are in interest ? For my suggestion of a suspition of haste ; you know , words and phrases are not the same to all : one may interpret thus , another thus . I had no thought of Jehu's driving , as you imply , when I wrote . I must lay the supposed crime at your own doors ; for it is none of mine ; nor have I ( nor any ) reason to tax that Honourable Senate , whose counsels are grave , and serious , and deliberate . Had I lookt for Jehu , I should have lookt to another coast and quarter , where they drive more furiously . Why deal you not more candidly ? Why are you not more faithful in your interpretation to the Original ? For that of my taxing the Ministers for desiring power ; none have reason to speak but the guilty ; it concerns not the innocent . It is not strange for some Ministers to affect Government , or rather ruling : we have so much of Prelacie yet left , and working in the Countrey with us ; and if not in the City too , I refer you to master Coleman . For the word rendred from the Original metaphorically ; I quoted onely the Text , to my remembrance , to the Printer's hand ; and how he came by the metaphor , I know not ; but I finde fault as well as you : However , to make the best of it now , translations of Scripture are not all Grammatical , as you know ; nor to the letter , as I could wish them with you . For artificial colours , or Rhetorical , &c. You make me guilty of such vernish as I have not laid on , to my knowledge ; nor have much to lay on , if I would : Truth and Peace , which were my subjects , are fair enough of themselves , without any colour of mine : and I desire not to bring forth either , but in the evidence and demonstration of the spirit ; and if there be any thing of their own beauty there , call it not artificial ; put not suspitions and jealousies into any , that such things as they see are not so , to make men Sceptical . It is as much injury to Truth and Peace to misreport them , as to counterfeit them . And for your logical marshalling my reasons , I thank you ; you took more pains with them then I would do . I gave them out in that Notional order I received them in . Nor dare I be too logical and notional in things divine . Systems and forms of art , have done our Divinity some harm . Such Classes and methods of reason have been found too strait for the more spiritual enlargements of Truth . Yet I honour your Learning , though I thus speak . Master Ley's Resolution , pag. 9 & 10. His first reason taken from Rules of Faith , Rom. 14.3 , 13 , &c. Now he should have planted his reason directly against the imposing a Government , rather then obedience to it ; as thus , &c. Those that set up a Government which they are not fully perswaded on , sin : But , they that now set up Church-government with power , &c. do set up a Government whereof they are not fully perswaded on : Therefore in so doing , they sin . The major is true , but the minor not , because of their faithful learned Counsellors , and Scripture-discussings . Reply . Since you will help me to prove , you are welcome : You have furnished me with one Argument more : You are a fair enemy , to lend out your own weapon . And now you have made your Argument half for me , I shall make the other half my self . You say , What the imposers of Government cannot do in Faith , is sin : This is your half Argument . But you take it for granted , Our imposers of Government are not such , but such as are fully perswaded , and can set up the Government in faith ; and you prove it thus , from those of their Counsellors so neer them , and from their Scripture-discussions . First , I know not what Counsellors you mean ; but they are too wise a Senate to be carried by any interest but their own ; and I wish them no other Counsellors then Truth and Peace : nor do I know that they are so fully perswaded of any such Government . I believe some of them are not so fully principled for your way ; and then they all are not perswaded so of the Government : nor have you yet been able to make out the evidence of every truth you presented them from clear Scriptures , saving your Art of deductions and consequences , and prudence : and if all cannot be perswaded that State conscience or Publike conscience is not so wholly nor fully perswaded : then , as you imply , a State or Publike conscience is like a Particular conscience ; which if it doth not Wholly consent , is doubtful , or weak : for it is not in Spiritual things as in Civil : Votes of major parts make Laws , and they stand good from any such forms of Policie : but I never yet saw that rule in the Gospel for any such proceedings in spiritual things : but that is a Law in Christ's Kingdom , not that which is voted so , but that which is so in the truth of it : For else Popery were the best ; for it hath most voices and counsels . So as unlesse you can prove the Parliament to be of one minde in it , how can you prove a Parliament so fully perswaded in minde as you imply ? Let them prove a Truth by most voices that please or can ; but I wish the businesse of a State-conscience , in a thing of this nature , were more enquired into then yet it hath been . But if the Parliament were fully perswaded of the truth of the Government , yet there would be a new question , yea , and is , very learnedly discussed by our worthy Brethren Master Coleman and the Commissioner , how they could be perswaded of the imposing , and power of setling . For my part , if there must be an imposing of Government ( for I would have the State-consciences left to their liberty as well as Particular , and yet Truth to have the liberty of accesse unto them ) I would have the power of the Parliament laid up there : we have had too sad experience when it hath been given out from thence , and trusted too far . Paul referred himself thither , ( I stand , says he , at Cesar's Judgement-seat ) rather then to the Council of the Priests and Elders . Christ had more favour from Pilate a Romane Governour , then from Caiaphas the Priest . One word more . How can the Parliament properly be said to be fully perswaded , &c. unlesse they could freely signe it with a Jus divinum , or divine Right ? Nothing but Scripture and the Word , can properly fully perswade . Now if they cannot finde so much Scripture as to warrant it for Christ's Government , how can there be a purely Gospel-warrantable , a full perswasion , or faith , where there wants a word of faith to secure it ? And now I shall form your Argument you half made to my hand thus , and return another with usury . Your Argument is this : Those that set up a Government which they cannot be fully perswaded on , cannot but sin . But , the Parliament cannot be fully perswaded of this Government : Therefore , if they set it up , they cannot but sin . My proof is this , in behalf of your Argument . That conscience which is not wholly consenting , is not fully perswaded . But , such is the State or Publike conscience , viz. not fully consenting at this time : Therefore , the State-conscience is not fully perswaded . Note Because some are more for it , some are lesse for it . I prove the State-conscience not fully consenting . That conscience which hath not Scripture to secure it , cannot be fully consenting or perswaded : viz. as full perswasion is taken in the Word . But , such is the Publike conscience at this time concerning this present Government : viz. not fully perswaded from Scripture concerning it . Therefore , the Publike or State-conscience cannot be so fully consenting or perswaded . viz. in a Scripture-sense . Note . Because they which cannot call it a Government by Divine Right , are not secured concerning it by the Word ; and then , by consequence , are not so fully consenting , nor perswaded . Master Ley's Resolution , pag. 9 & 10. If we take his reason to stand immediately against obedience , and so consequently against commands , &c. It is more formal , but still as feeble ; Repugnant to Religion and reason , against former Protestations , and the Covenant ; for some will always scruple , &c. Reply . Some of this might have been spared . Let us have as much reason , and as little reviling as may be . Your reason is . Because then neither Protestations nor Covenant of State can be administred ; for some will always scruple . So as here is the force of your reason ; Because Protestations and Covenants in the State are put upon a people unwilling and malignant , therefore Government should . First , a truth of Government , and the establishment of it , is but indirectly , unsutably , and disproportionably proved from Oaths and Covenants . Indeed , under the Old Testament , and in the State of Israel , Covenants were more agreeable to the way of that Church ; they were part of the Worship then ; and it was a way of obligation and engagement sitted more to the Policie of that Nation : They were a People or Nation of themselves , singled out from the world , and marked by a carnal Ordinance : and their Discipline was sitted to the whole Nation by God himself ; and so Covenants , &c. gathered them up from the world into their National way of Worship , &c. But now , the way of Church and Worship changing , and the Laws of such kinde of external Pedagogie ceasing , and a more inward and spiritual Law coming in , you might have done well , ere you took things thus for granted , to clear the way of Covenants under the Gospel , and not to prove one probable thing by another . Those of your way are against a little Church-covenant , and why not a great one ? For the imposing of Protestations now , &c. It is not my work here to discusse ; nor am I against any way of State-security that may consist with sound Prudence : and for the spiritual part of them , wherein men covenant in the things of God , let every one be fully perswaded in his own minde : That is the Apostle's rule , I am sure , whatever any say to the contray , and will stand . In civil things , I would have any way or designe of assurance that is fairly and justly Politick : in spiritual things , onely such ways of assurance as are Gospel-ways , and may sute with the New Testament-believers . And now you are to prove more then perhaps you thought on ; that is , to clear a Church-covenant , which many of your Way are against : for though you condemn it in some Churches , not of your Way ; yet a National Church-covenant you plead for . And how can this be both true and false , that a great Church-covenant is lawful , and a little one unlawful ? a National Church-covenant lawful , and a Particular or Congregational Church-covenant unlawful ? This onely by the way : To shew you how one may mistake his way in a mist : you were proving a Government , and now you are engaged to prove Chuch-covenants , which you are both for and against . And yet , after all this of Protestations and Covenants , there is no fair proof of establishing a Government , or imposing it in your way and designe from these . It is not safe going to the State for a Patern for the Church . If the State in certain seasons of unfaithfulnesse and unsettlement , contrive any way of security or assurance ( necessity is often a law-maker in States , yet not so in the Church ) will you from hence argue for a liberty in the Church ? Will you make Necessity your Gospel , your Law-giver there ? Necessity is sometimes a suspender of Laws in the Gospel , but no Law-maker . Master Ley's Resolution , pag. 10. But I answer : I wonder an ingenuous man , as M. Saltmarsh is , should make such an Objection . Reply . These are good words ; and I hope you shall have no worse then you bring : yet we must speak truth . Master Ley's Resolution , pag. 10. I answer : The Church-government is such as in the chief parts of it is from the Word . Reply . You grant then the Government is but in some parts warrantable by the Word : So was Episcopacy and Prelacy in some parts of it . There is not any false Worship or Way , but it hath some parts of truth in it . The great Image had a head of gold , &c. The Mystery of Iniquity sits in the Temple of God , &c. The Whore of Babylon sits in skarlet decked with gold , and precious stones , and pearls . Truth must be all one and the same , and homogeneal , not in parts . The Jews had the Law , but then their own traditions mingled . There is one Lord , one Faith ; not two . Master Ley's Resolution , pag. 10. Things of lesser moment in it , though they are not directly from Scripture , yet not repugnant ; they are of Prudence , and agreeable to the best Reformed Churches . Reply . But , Why of lesser moment ? All things are of moment in spirituals . Indeed if they be such as be not the Gospel's , they are then , as you say , of lesser moment : and yet of moment too , in another sense ; for , Traditions of men make void the Commandments of God . Nor are grounds of Prudence any Scripture-grounds to rule by . Prudence hath let in more Will-worship then any thing . Prelacy had its Prudence for every New additional in Worship and Government : And if Presbytery take Prudence too , let the Reader judge what may follow . And what is that , Not directly from Scripture , yet not repugnant ? Surely Christ's rule is not such ; he opposes any Tradition to the Commandments of God . Not directly from Scripture , is repugnant to Scripture : such is the onenesse , entirenesse , indivisibility , and essentiality of the Truth . He that is not with me , is against me . And for the Reformed Churches as a rule ; that is to set the Sun by the Dyal , and not the Dyal by the Sun . We must set the Churches by the Word , and not Church by Church , and the Word by the Church . Master Ley's Resolution , pag. 10 & 11. Because the practice of the Government belongs not to the peoples part , but to the Ministers and Elders . Because , so far as concerns the peoples compliance , they are to be instructed before they yeeld submission . Because if any remain unsatisfied , they are not to be put upon his Dilemma of sin or misery , or to be ruled with the rod , but meeknesse , 2 Cor. 4.21 . 2 Tim. 2.25 . Because the ignorance of the people generally , which he would have for a reason to suspend it , ought to be rather a reason for expedition , that they may practically know it : for while it is unknown , it is slandered , which might have been more amiable . Because his two Texts make not onely against the suspending for a time , but for ever . I wish he would preach such Texts as these to his people ; 1 Thess. 5.12 , 13. 1 Tim. 5.17 . Heb. 13.7 , 17. Reply . To your first , It belongs not to the people , &c. It seems then the people must be kept out from all intermedling . But I would have the people mark well what kinde of Government that is that sits upon the waters or people : I am sure Christ's Government takes in the people : and being once in a Church-way , they lose their old capacity for a new , and are raised up from people to Brethren , Act. 15. It is a worthy saying of Master Goodwyn and Master Nye , That the Clergie got the golden ball of Government amongst them ; and I censure it is not much mended in the Presbytery . But you say The people must be instructed , that is , they must onely know that they must obey . But are they called , and consulted with , and owned , as the Scripture holds forth , wherever there is any Church spoken of ? But what though instructed ? they are onely to be instructed and taught that this is the Government to which they must submit . So the people under Popery , Prelacie , &c. were instructed , with that limitation and restriction . But shall they be thus instructed and taught in it ? People , here is a Government which to some of us seemeth to be a Government according to the Word ; take it and examine it : if you be so perswaded , and that the Word holds it forth clearly , embrace it ; if not , do not obey any thing in blinde and implicite obedience . This were fair dealing with Conscience ; thus the Churches of Christ had their Government among them . To that of the pe●ples compliancy you speak on , it is not my work here to dispute the Interests of Elders and People distinctly ; but to make answer , that the compliancy and submission which are the duties you set out for the people , are such as they may easily see the Interest you allow them : viz. an Interest of compliance onely , and submission or obedience to what is done already ; not any liberty to examine and refuse . And when people are instructed , still your work remains to prove your Presbytery over congregations , or a Church gathered out of a Church to be over a Church ; which may upon the Presbytery more justly be recriminated then where you do so often recriminate , upon gathered Churches . And methinks to me it is unreasonable to tax any for church-gathering , when your very Presbytery is maintained by such a kinde of principle . What is your Classical , your Provincial , your National Presbytery , but a church gathered out of the rest , call it a virtual , or representative , or what you please ? For that of Meeknesse ; how meek i● will prove , and how meekly they shall be dealt with under it , we are not to judge by any promises of Meeknesse , but by Principles . Are the Principles such as naturally bring forth Meeknesse , or rather such as invest the Ministers and Elders with a power supreme and of dominion ? But what if such as your self , and some other godly meek of your Way , may propound nothing but wayes of meeknesse to your selves ? Can you undertake to secure the people for hereafter , and for all of the Way , and for the Way in its own nature ? There are things of meek appearances , as the Presbytery may be , yet prove not so . The Lamb in the Revelation had two horns , though a Lamb . Hazael could say , Am I a dog , that thou shouldest think so harshly of me , that I should kill the children in the womb , 2 King. 8 ? He as little suspected his own cruelty which the Prophet foresaw in his nature would come to passe , as you do in your Presbytery , which some , seeing into the nature of it , cannot but prophesie accordingly . You know Episcopacy began in meeknesse , and Bishops were brought in first for good and for peace : But how proved they ? Tyranny had ever a countenance of Meeknesse and Love , till it got seated in the Throne . So Absalon was very fair spoken in the Gate ; but how was he in the Throne ? For that of my Dilemma of sin and misery , which you say people shall not be put upon ; it may be some in your or another Classis may finde more meeknesse , a spirit of more love and ingenuity : But what is this to the nature of the Government , that some in it are well natured ? And for that of sin and misery ; surely , if the Presbytery be set on with power , many a one will be in that snare , partly in fear , and partly in an easie compliancy : For there are whole Parishes and Counties of this constitution : And you your self say , The wilfully weak must have the rod . And who will this be ? Such as are so in the judgement and interpretation of the Classis ? or how ? I would this were well cleared . And for your Scriptures of 1 Cor. 4.21 . 2 Tim. 2.25 . Shall I come to you with a rod , &c. and in meeknesse instructing , &c. These are full Scriptures for ordering any Church-Government : These are good Laws ; but then men must be rightly in Commission for ruling by them , and people rightly ordered and disposed for such rules , as in all other Laws and Kingdoms . But what is this to your purpose , till your Government appear to be all Christs ? To that of the ignorance of the people , which you would have for a reason of expedition rather then suspension , that they may practically know it ; I answer : In practical godlinesse , the Scripture-way is not so : Things must first be known , before practically known , or else the obedience can be but mixt , blinde , and Popish . Who can practically obey , taking practically in a Scripture-sense , that is , with knowledge , till they know and be perswaded ? Indeed in things civil , &c. or moral , practice may bring in knowledge ; habits may be acquired and gotten by acts ; a man may grow temperate by practising temperance , and civilly obedient practising civil obedience : But it is not so in Spirituals ; there , habits go before acts , spiritual infusions before practices . And for the amiablenesse of it , look into other Reformed Kingdoms , and see what power of godlinesse is there by reason of it . Do we not see the huge bodies of Nations very sinful , corrupt , formal ? For Scotland , our Brethrens preaching and watchfulnesse , it may be more powerful in a Reformation upon them , then their Government . And further , I deny not but a Government of that nature may much reform the outward man : So may a meer prudential Government , a meer civil Government , if sincerely executed . The Romans had a very moral people under their Yoke , when their laws were well executed . Prelacy and Bishops had a Government which was Antichristian , yet by an exact execution , could chastise the outward man in some measure . For your other reason , That my Texts make against not onely the suspending for a time , 〈◊〉 for ever ; I answer : It is true , Principles and circumstances considered : For if neither the Government be Christs , nor the people Nationally a Church , when can you settle it ? And if there be no Gospel-promises that people shall fall in so nationally as the Jews did , excepting some that concern the world in general , as Isai. 49.22 . then how or when will you settle , or what will you settle , or upon whom ? And for the Texts you commend to me for preaching , 1 Thes. 5.12 , &c. they all concern peoples obedience to their Elders and Rulers ; they are very material and pertinent to that : And I shall in requital commend some other back to you ; as those of not lording it over the heritage : Against preeminence ; as helpers of your faith ; of service , and ministery : We are your servants ; we intreat you , and beseech you , not seeking our own things , not for filthy lucre , but of a ready minde , &c. We must consider , Scripture must be taken in the wholenesse and entirenesse of it ; and we must not onely minde people of their obedience , but Elders and Ministers of their service , duty , Ministery , humility , self-denial , &c. And thus in a just distribution , deal out both to Ministers and people their measure . Master Ley's Resolution , pag. 12. Strange that he should plead for a delay in establishment of Reformation from the covenant , wherein we are bound to endeavour it sincerely , really , &c. and more strange , under the title of Popery too , which in the next Article of Popery is disavowed . Reply . Not so strange as you make it ; for we are covenanted to endeavour a setting up the Government , not a Government ; that is , as it is expounded in the Article , the Government , or Reformation according to the Word of God , &c. not a Government or Reformation of any other sort . So as I plead for a delay onely in setting up a Discipline , not the Discipline : or more plainly , that the Discipline be such , that the covenanters may not violate that article , wherein they are bound to do every thing according to the Word , and so prove unfaithful in their covenant , while they are most zealous for it . There was such a kinde of mistake in the Jews , who would have stoned the Lord of the Sabbath in zeal to the Sabbath , and following after righteousnesse , yet did not attain to the righteousnesse of God . And for the title of Popery which I put upon such obedience ; which you say cannot be , because discovered in the next Article of the covenant : I answer , The Popery is not in the covenant , but in the Interpretations upon it , and the mistaken practice of it , which is the thing which I onely aver . O! How soon may we be Popish under a Covenant against it ! What are the maintenance of Ministers by Tythes ? Jewish and Popish undeniably , and yet no notice of this at all . I had as great a Tythe once as another , but I could not hold it so , neither by Covenant nor Gospel . Nor do I tax the Parliament , but those who are betrusted to commend Spiritual grievances to their Senate , &c. Brethren , let us lay down these grievances : Countreys and Families are burdened : Let not the Ministers have their hooks abroad in every thing of the peoples , like Elies sons . We know the kingdomes of Scotland and the Netherlands take their Tythes to maintaine their wars , and wil not let their preachers live by decimation , but by pension . And methinks you that professe ingenuity , should be so candid to distinguish where you see I distinguish , and not to force on constructions of this nature , which neither any thing of mine nor the Covenant will bear . And for what you say concerning the composers and penners of the Covenant , I am willingly silent : I would not aggravate any thing against a Brother , as you are , which might be onely a failing in your Pen . Master Ley's Resolution , pag. 12. & 13. For that he saith of peoples implicite obedience , &c. of their being devoted to any thing the State sets up by Statutes , cannot be , for these Reasons : Because , as in the former Reason , Instruction must go before . Because , for that of their being devoted , it makes against setting up Doctrine as well as Discipline , and Authority of Parliament as well as Authority of Ministers : They , not Ministers , make Statutes . Reply . To your first , That instruction must go before , I have answered to this before , as you propounded it before : One word more will suffice . What kinde of instruction is it you mean , but authoritative compulsive instruction , such as the Schoolmasters , even your own instance , and here most pertinent , who teaches and whips every one of those that will not understand as well as he ? Something an unreasonable way of correction in matters of pure beleef & conscience , and best among boys , as your instance implies : Men of Scripture-consciences cannot bear it . And for that you say it makes against Doctrine as well as Discipline : Yea , in some sort it is granted ; for neither Doctrine nor Discipline ought to be forced but in a Gospel-way . And for that you say it makes against the Parliament , because they make Statutes : I answer , Nothing makes against a Legislative power , which reduces it to purer , and clearer , and freer Principles : And thus the Parliament very justly argues in all their Remonstrances touching the King , while they go about to reduce him to his just Rights , from those exorbitancies he suffers himself to be brought into . For instance : He that wishes the Parliament might onely proceed in a way , not grieving the Spirit , nor hazarding the persecution of Truth , nor oppressing any Gospel-principles , to which they are covenanted , not keeping on in any sin of former Parliaments , of severe imposing in matters of Religion so controvertible : Is not he , I say , that so wishes , a better friend to Parliaments , Laws and Statutes , then those of contrary Principles ? Nay , I must professe that to me that very one Article of Reforming to the Word of God , most providentially inserted , is an Article of Caution , both against imposing and punishing , lest through want of a clear discerning , we be found violaters of that we covenant to maintain , and ought to be sadly considered by all . Master Ley's Resolution , pag. 12 , & 13. His second reason of experience , That the speedy setling , &c. takes little root but in the outward man , &c. concluding pathetically , Why , do not dayes speak , and multitude of yeers teach knowledge ? In answer , 1. That the fault was not in the over-speedy setling , but in the choice of a wrong Government . 2. Because Doctrine goeth on with Discipline , and so the power of the Word may go deep into the conscience , as a Schoolmaster who teaches and corrects . 3. Because the Discipline is an hedge or wall about the Doctrine , a goad to the Means of Grace , a curb to licentious courses ; though with many it go but to the outward man , that is not to be imputed to the Discipline , but their corruptions , &c. 4. Because where the Discipline hath been rightly chosen and setled , God hath blessed it with better fruits ; as in Scotland , where there is no Heresie nor Schism , &c. 5. For that of Elihu in Job , Why , do not dayes speak , &c. it makes not for his purpose ; but that Wisdom is with the ancient , and gray-headed to be heard before young or green-headed counsellors , &c. Reply . To your first , That the fault was in the choice of a wrong Government , &c. I answer , That is the fear now , lest there should be a choice of a wrong Government , and so the same fault should be committed again : And this very Government hath no Image of Divine Right upon it , nor hath it warrant in all things from the Word , as your self acknowledge . To your second , That Doctrine and Discipline go together &c. Yea , pure Doctrine and pure Discipline go rightly together : and if either be impure or unsound , there is so much the more danger : So as this is an Argument rather against you , because where Doctrine opens the conscience , and lets in any thing of Discipline but that of the pure Word , there is one evil onely mended with another . And for your Instance of a Schoolmaster , who both teaches and corrects : You know we are not to prove , but to illustrate by similitudes : And that of a Schoolmaster is a fitter illustration for the Pedagogy of the Law and that Discipline then the Gospels : You know the Apostle uses it onely to that ; The Law was our Schoolmaste , &c. Gal. 3. To that of your description of the Government that it is a curb , a goad , &c. I answer , There is nothing you say of Government in these words , but may be said of any civil Government , nay , of Prelacy , when it was in its primitive form : But that onely which you ought to say , and which onely differences it from all devised forms of men , as your Covenant binds you , and ought to be your onely reason for erecting and setting it up , is this : Is it the Scriptures form or model ? Is the people so in the exercise and capacity of it as in the Gospel times ? If so , then you prove something . And further : All this you say is true in a kinde too of Christs government ; but yet , in some sort communicable with devised governments . The only distinguishing and essential marks are not to be a curb and goad , but the Scriptures onely mark , and image , and some spiritual operations , &c. which no other devised form of man hath . To your other , of the blessings and blessed fruits in Scotland , that there is no Heresie nor Schism there , Let Master Coleman ( our learned and pious Brother ) speak for us both , from his experiences . And for that Kingdom , time will shew whether it will prove to be a blessing or no , to want that which you call Heresie and Schism . Surely to be free from Heresie and Schism , in a Scripture sense , it is such a blessing as the whole Gospel cannot patern . What ? No Heresie in a whole Kingdom ? No Schism in a whole Kingdom ? Never such a pure Church heard on ? Corinth , Ephesus , Colosse , Jerusalem , Antioch , all not comparable ? The worst I wish our Brethren there , is , that all were so pure as we hear on . Indeed Scotland had the honour to awaken us first in the work of Reformation and Liberty ; but lest Scotland should be puffed up , England shall have the glory ( I hope ) to improve that liberty to a fuller light , which some would close up too soon , in the narrownesse of a Presbytery . Methinks there is something of this nature considerable in the Lutherans , who though they follow the first Light in Germany , yet the Lord hath suffered them to stick there without a fuller Reformation , that the first may be last , and the last first ; For if a State be covenanted so close to the Word , they had need be favourable and free to all that are accordingly covenanted ; for each mans conscience is the Interpreter in himself of what makes for or against the Covenant he takes ; and by this very Covenant , you are all to be tender to consciences , because the Spirit of God ( not power of men ) can interpret the Will of God ; but in their civil and prudential things onely , they may intrepret themselves . To that of Job , That with the ancient is wisdom , and with the gray-headed ; which you apply in way of reproach to the younger , whom you call as it were green-heads : I answer , That the elder I esteem as fathers , and the younger we know are such in whom the Lord speaks more gloriously , as he himself saith , Your young men shall see visions , and upon your sons and daughters I will powre out my Spirit , your old men shall dream dreams . Now whether is it more excellent to dream dreams , or to see visions ? The Lord delivered Israel by the young men of the Provinces . Surely we may more safely hearken to the younger that see visions of Reformation , then to the elder that dream dreams of it onely . Master Ley's Resolution , pag. 15 , & 16. There is great disproportion of times . Men were then converted from Paganism , and while they were so , they were uncapable . Our Congregations in England are professed Christians ; and though there be many not so wrought on by the Word , &c. That is rather a reason for the establishment of it , Ezek. 22.26 . 1 Cor. 4.21 . Prov. 23.13 , 14. Nor can Sabbath nor Sacraments be administred without i● . Reply . To that of the disproportion ( you speak on ) of times , and conversion , &c. I answer ; The Apostle's and primitive times are the times we are to look at for a patern and model . T is true , there is great disproportion ; for they were Apostles who gave the government then ; yet are but private Divines , as you say by me , if you be compared with them . For that of the conversion from Paganism to Christianity ; There is no such disproportion there neither , but that very proportion which our Saviour hath himself foretold , and set forth : For how doth a Iewish and Antichristian State differ ? Nay , how doth a Heathenish or Paganish State , differ from an Antichristian or Parochial State , as Parochial or Parish is in that notion ? Christ hath put them that are out of the Church under that very notion , Matth. 19.17 . and the spirit in the Revelation makes the Antichristian State to be as unlawful as a Paganish , and calls out equally from that as from the other , as by comparing 2 Cor. 6.17 . Revel. 18.4 . together will appear . So , as speaking of things and notions , I cannot but speak in a Scripture way ; nor am I uncharitable in this neither , though I thus speak ; I look on thousands in this State as godly beleevers : It is not the Pastors I write against , but the way . There may be a Moses in Pharaoh's Court ; a Ioseph in Potiphar's house ; a Cornelius , or devout man , though out of the Church ; a Luther even in Rome , till the Lord enlighten . So as government and discipline is a Churches right , and priviledge , not the worlds and nations priviledges , as so and then . Where are all your quoted Texts which are applied ? Surely that of Corinth , is the Churches ; and that of Ezekiel , and Proverbs , makes not for the discipline of a Church at all . Master Ley's Resolution , pag. 16 , & 17. He makes a comparison betwixt material and spiritual buildings , as stone and timber should not be clapt together in the one , so one in the other . 1. Similitudes may illustrate , but not prove any thing . 2. Conformity betwixt material and spiritual things is not to be carried too far . 3. In material buildings , or the Temple , there is not onely squared stones , but peeces and rubbish which have their use ; not so in the spiritual ; all things there are homogeneal , and square , and living stones , &c. 4. Those that he accounts rough and unsquared , are in some conformity , though not so polished as others . 5. The best stones are not to be taken from the rest , to make up a building by themselves , as in separated congregations . 6. Let him shew any such example in the New Testament where when there was a mixture of holy and profane , as in Corinth , 1 Cor. 11.21 . the Apostles gathered out the holy part . 7. That of Axes and Hammers hath a mysterious truth in it , but not to his purpose , viz. That the spirituall building is built of the soft and secret whispers and motions of the spirit . Reply To that of the similitudes ; I fully agree with you , they illustrate better then they prove . To that of not carrying a conformity betwixt materialls and spiritualls too high ; I agree with you in that too , yet not so fully ; for Iesus Christ the great Prophet of the Gospel preached the glory of the Kingdom in materiall comparisons , in salt , water , leven , mustard seed , sowers , husbandmen , vines , vineyards , &c. To that of spirituall buildings , which you say are to be made up only of squared living stones ; I agree with you ; and here the Controversy might be ended : If your Temples shall be of living stones ; the Controversy is granted : But because I will not seem to mistake you , I beleeve the spirituall building you mean , and I , are not the same here : You mean as it appears , the invisible spirituall , or Church mysticall ; and yet there , all is not so Homogeneall and of the same kinde neither : The head of the body is both God and man , and one member like one star differs from another in glory . But , we are speaking of the spirituall building or Church here which is the Image of the Church above ; and as that is of true , reall , essentially spirituall living stones ; so the Church below is to consist at least of such as visibly and formally appear so ; and therefore the Apostle calls them in his Epistles Saints , and called to be Saints . And to that of your peeces of Rubbish in the materiall building ; It is true ; But what is that to Solomons Temple , which my comparision drives up to ? How much Rubbish can you prove in that type , nay , square stones , pure Cedar , gold , &c. to figure out the Gospel-building or Temple , as in Heb. 9. So as your rubbish is only in your own allusion , not in mine To that of your unpolished stones in your Parishes , which may fit the Temple now ; I answer : It must be then onely such a building as the materiall one you speak on , which is made up of rubbish and broken pieces : and if that be according to Christs patern , let these Scriptures in the margin , with many more , determine . And for their submitting in deed , there is a national , blinde , traditional obedience in them , I cannot call it Gospel-submission . To that of the best stones not to be taken out to make up a building , I answer , I am sure we are to take in no ill , unhewn , unpolished ; and the Scripture cautions and practice are clear , &c. then judge you what the stones must be . Nor do we so pick and chuse as if all stones were to be square alike , or equally polished ; that is not in any materiall building : Though we would take in no rubbish , yet we take in stones differently squared . As in the body one member differs from another ; the eye , and hand , and foot , &c. and members lesse honourable , 1 Cor. 12. so in the body of the Church , every one according to his measure , and as every one hath received . Nor do we stand so for the first polishing as you pretend . You make as if we set up such degrees of perfection as were onely the degrees of the invisibl or mystical body , when it is meerly in the degrees of visible Gospel-perfection . By this you would make the carnall to abhor , and the weaker to stumble and be offended ; as if the door of our Churches were not open for any such whom you imply , were of a temper meerly Spirituall , and of a size of our own , not the Scriptures . Let the doors of our Churches be as strait as you imply , I am sure your doors are set open , or rather cast off the hinges : but a pure Gospel-entrance is neither too wide nor too narrow . We know there is smoking flax and bruised reeds , measures of grace ; if they can willingly submit to Jesus Christ their Law-giver , and walk as members of the body , there they may receive polishing , and have honour , and building up , and many other degrees of perfection which the Saints of God obtain when they are in fellowship with the Father and the Son . To that of your chalenge that I should shew any such example in the New Testament of taking out the best , when there was a mixture of holy and profane ; I answer , Those were Gospel-Churches gathered by the Word and Spirit into Gospel-fellowship : and when you make your Parishes to appear such Churches , then I shall tell you more : till then , I suspend your chalenge . The world , and an Antichristian Nation , are both under Christs fan for gathering them out . To that of a mysterious truth you speak on in the Axes and Hammers ; I agree with you in that ; and because of the mystery I therefore quoted it . And whereas you sum up all the mystery into the soft whisperings and motions of the Spirit , you can hardly warrant us , or secure us that your interpretation is the whole minde of the Spirit , and that very interpretation of yours is part of it the very same I aim at , viz. to shew how the Gospel-building is softly gathered and made up by the Ministery of the Word and Spirit , and not with Axes and Hammers , tools of a compulsive , forcing , sharp , and authoritative nature , as , &c. Master Ley's Resolution , Pag. 17 , 18 , 19. For that of his , &c. where he makes Christs description of himself , &c. to be against the establishment , and the sutablenesse Christ presses for ; I answer : 1. If his reason be of force against a speedy Government , it is as well against a Government at any time . 2. That Christ in his own nature , and his Government , differ exceedingly . Christ came to suffer , Phil. 2.7 . 3. Neither is Christ so remisse as not to take upon him a Government . The Head must govern the Body . Nor so meek : He hath an iron Rod as well as a golden Scepter , Psal. 2.9 . Esth. 5.2 . and though he was sometimes a servant , &c. yet sometimes a Lord too , Joh. 2.14 . and though he be a Lamb , yet he hath a formidable mouth too , &c. Revel. 8.15 . 4. For his Scriptures produced , Matth. 12.19 . 1 Joh. 5.3 . they make nothing against a speedy , but against a grievous Government . And though his yoke be easie , yet not easie to flesh and bloud , Matth. 5.29 . and 16.24 . &c. as in self-deniall . 5. Nor hath his other place any sober sense in it , Matth. 9.17 . nor makes it against Government at this time , but any time . The wine will be alwayes new at the first ; and the longer delayed , the older will the bottles be . Reply . To that If against a speedy Government , then against a Government at any time , I answer , How do you infer that ? Nothing of those makes against the Government of Christ rightly constituted , and ordered and setled upon those called to be Saints . Indeed they make against any other Government at all times as well as now . Nor will there be alwayes such a People under Christs yoke as you think on . But you look further abroad then I , and in that we mistake one another . You look that whole Kingdomes and Nations should submit , and I look only for one of a Tribe , two of a City , &c. Your Horizon and the Scripture's , for Government , are not equall . To that of Christs Nature and Government differing so much , and therefore my Text prove nothing ; I answer : Every thing of Christ's , bears the Image of Christ . Every Truth of His hath something of Himself in it , who is Truth it self by way of excellency : I am the Truth , saith he . Every beam of light is light : Then how can Christ and his Government differ so as you pretend ? Surely , if we observe well , there is not any Truth but it partakes of Him who is The truth , and is a beam or sparkle of him . Truth is Homogeneal , and not so unlike and contrary dispositioned and natured as you pretend . And for your expounding the Text He shall not strive , &c. as a Prophecie ; you do well in part : but you know Prophecies have a latitude ; and Scriptures have not onely one main and principall , but many subordinate aims : so as though this Scripture concern his sufferings principally , yet it doth in a latitude set forth the nature of Him who is Truth ; and in Him we may see how those things which are pretended for truth hold proportion . To that of Christ the Head , and taking the Government of his Body , &c. I answer . It is true , Christ is a Head , but he is not a Head to every Body . He will have a Body proportionable to his Head . Is a Nation of all sorts a fit Body for such a Head ? Is he not a pure , holy , glorious Head in his Gospel-dispensation ? and is a Body so leprous , so wicked , so formal , so traditionally and Antichristianly corrupted , a fit Body ? Shall I take the members of my body , saith Paul , and joyn them to an harlot , to make one flesh ? God forbid . What then shall the Head do with such Members ? To that of His ruling with a Rod of Iron as well as a Golden Scepter , Psal. 2. Esth. 5. I answer . And doth He rule any in his Church with his Rod of Iron , who were not called in first by his Golden Scepter ? And for that of his Iron rod in Psal. 2. that is spoken of Christ , not as King of his Church , but of Nations . And that of Esth. 5. what is that Golden Scepter to Christs ? unlesse you bring a Text only to prove that there is such a thing as a Golden Scepter in the Scriptures . For your other Texts of Christs being a servant and a Lord , a Lamb and terrible ; you only prove what I grant , that he is more a King and a Lord in his Government then in any other of his Gospel-dispensations : But all this will not prove the Lordship of such a Presbytery or Government . Certainly you intend it a terrible Government , because you bring in those Texts that have all the judgement and severity in them which Christ threatens to the Nations and Kings of the earth , not to his Churches . Will you make Christ rule in his Church as he doth in the world ? well , let your Presbytery enjoy the Iron Scepter , while the Churches of Christ enjoy the Golden ; and try if you ruine not more then you rule , and break not more then you bow . To that of Matth. 12.19 . 1 John 5.3 . The yoke easie , &c. they make not against a speedy , but a grievous Government ; I answer , I cannot expresse my self better then in your own words , They make against a grievous Government , which is all I aim at in the Quotation . And whereas you say the yoke is not easie to flesh and bloud , so say I too ; it is very burdensom , and the Commandements grievous to the unregenerate ; and therefore I prove from hence , that it is onely a fit and sutable yoke for the Saints , and a Commandement for them . And there is the same proportion of the outward government to the outward man that there is of the other spirituall Laws in the Gospel to the inward man , and none but the Saints can delight in either . Men are to be spiritually moulded and framed to the Law of Gospel-discipline : that kind of Discipline is not like your civil Discipline : this way of Discipline you would have , is too Politick and Nationall ; it takes in a people to subdue as the Laws of Civill Policie , which finding a people unsubdued , subdues them : So doth not Christ as we read of ; the dispensation of the Word ( not the government ) subdues . And thus with much ado , you only prove them to be as I intended them , no Commandements for the mixed and unregenerate , or in a word , Christs government no Nationall government . To that where you say , Nor hath his place any sober sense in it . Matth. 9.17 . The new wine will be alwayes new , and the longer delayed , the older the bottles will be . I answer : I wonder that one of your experience in the Majesty of the Word , should be so pleasant with a Scripture allegory , because the Scripture is of wine . You jest on it , as if it had made the sense lesse sober , I am sorry my younger pen should reprove the aged for jesting , which the Apostle sayes is not convenient . And truly it is not comely for the servants to play upon the Master of the Feast , or any thing in his house , especially upon his wine , which alludes so to his blood , and which he hath promised to drink with us new in his Fathers Kingdom . Nor will the wine be alwayes new to those that are renewed as they ought to be indeed ; for your Parishes which you call old Bottles , I am sure the wine , or pure government , is too new for them . Nor will the Bottles be older , as you say , the longer the government is delayed , if the power of the Word be there for renewing them . But you say , What sense is this ? What logicall connexion ? I answer , that shall appear there is sense enough , and connexion enough , and Logike enough , though I had rather have more Scripture and lesse Logike ; for all I aim at , is what the Scripture aims at , that the bottles should be fit for the wine , the necks for the yoke , and the subjects for the commands . Master Ley's Resolution . Pag. 23. & 24. To that of his , That Jesus Christ could as easily have set up his government by miracle , had there been such a primary &c. necessity , &c. 1. The acts and times for divine Providence towards his Church are various . God had his Church at first and no written Word for it till the Law was write , and Moses wrote , &c. And God added to the morall Lawes , ceremoniall and judiciall , divers of which were not executed till forty yeeres after , at their coming into Canaan ; so far was God beforehand . 2. Whereas he saith , Christ could as easily have setled the government by miracle ; we grant it , yea , and more ; without a miracle ; and yet more that he did so , in Matth. 16.19 . Joh. 10.23 . Matth. 18.15 , 16 , 17. 3. If Christs delay of Government must be our example , then as well for the Anabaptisticall delay of Baptism till his age Luke 3.23 . nor was it Johns office to set up a Government , but to prepare the way , &c. And Christs publike Ministery lasted but four yeers , or three yeers and a half , and he began then to set up Government . Reply . All your proof reaches but to this : 1. That God delt variously with his Church . They had first no written Word , and after , a written Word . 2. That Christ could have setled his Government by miracle , but did not . 3. That Christs delay of Government must be no more our example then his Baptism . My proof was to shew there was no such morall necessity of the setling , because it was not setled . Now , what have you overthrown here ? Not that Christ suspended his Government , and the setling of it ; for , that you grant with me , and prove it more at large then I did : so as all your rest will be answered in two particulars . 1. To that of Gods Church and Government before his Word , &c. which you would insinuate as some advantage to your setling , &c. What is that to Gods dispensation now ? if there wanted a Word , there was a supplement of vision and dreams , &c. And I hope you will not go before the Law , so much as you do for a Patern : You go too far when you go to the times of the Law : You have a Prophet now to hear in all things , Act. 3.22 . 2. To that of Baptism to be delayed as well as Government from Christs example : I cannot dispute that here , Master Tomes will satisfie you at large in his learned Examen , where he hath made work for a whole Assembly , That he knowes not but it may be delayed till they be of yeers . But , to answer you in your scope : You bring this to prove , That Christ is not to be imitated in all things . I grant it . But what is that to prove that Christ setled not his Government when he began his Ministery , or Johns ? For the busines on your part is to find out , either that the Government was setled before , or with the Ministery ; or there was as much necessity of it as of the Word ; but for some reason ; and not from any thing in the nature of the Government , but some other extrincicall reason ; it was delayed : Which ought not to take place now . And this is yet to prove ; al your proof summed up , reaches not to this But you imply , The will of God in his dispensations was the cause . But the wil of God in his dispensotions carries a rule of righteousnesse along with it , and of spirituall reason . And in Gospel dispensations and extrincicall proceedings of Gods will , you will find a rule and golden reed of righteousnesse measuring the Temple ; and every dispensation , and even this of suspending Government , hath its rule in the Gospel , that a word of obedience must precede and go before a form of obedience , and a word of faith before the obedience of faith , and living stones before a living Temple . Master Ley's Resolution . Pag. 24. & 25. Whereas he saith the gifts for Government were not given till Christ ascended , it is answered : 1. That he ascended 43. dayes after his ministration ; and that added to the yeer forementioned , makes but small difference , &c. 2. He put his Apostles upon neither of these offices , preaching or governing , without competent gifts and qualifications . 3. For the modell of it , which he saith people fell under as they were capable ; If he mean the written modell in the Word , though it were young in Christs time or his Apostles , yet not now , we have had 1500. yeers since . Why should that which is so old in constitution , be thought too soon for execution ? And besides Scripture directions , we have had many yeers the Paterns of it i● ma●y Reformed Churches . 4. It hath by fast and slow degrees been brought in , as both in debates of Assembly , Parliament , &c. And so for execution too , First an Ordinance for ordination , and then a Directory , &c. Reply . You prove here , 1. That Christ gave gifts when he ascended , and not any long time in all his ministration and sending gifts . 2. That he qualified his Apostles for government and preaching . 3. That the government of Christ now so old , should be seen set up as in other Kingdoms . 4. That it proceeded by degrees in its setting up here . Now all this thus gathered up , proves not any thing against my assertion , that Christ proceeded by degrees in his Ministery , and giving out his government ; but rather strengthens my assertion . And for your Arguments for setling implyed in these particulars : 1. That Christs government was but a while in bringing forth , the ye●rs considered . 2. That the government in the Gospel being now so old , ought to be soon executed . 3. That the Paterns of it are in other Reformed Churches . I answer to all these in as few words : 1. Prove your Argument first to be Christs , the particulars , and entirenesse accordingly , and then I shall allow you your Argument ; but you grant it to be but partly Christs , and partly the Assemblies , or of Prudence . 2. You must prove but the same again , that the government you have , is the government , there withall Gospel-necessaries take in ; else , though the Gospel-government be never so old , yours is but new ; and this Argument is no better then the first . 3. Prove the other Reformed Kingdoms to be Reformed Churches , as Churches are taken in the Gospel , and their Paterns pure Gospel-Paterns , which by your own you acknowledge to be in part prudentiall or human as well as Evangelicall and Divine ; and then your reason may have some force in it . Till then , you see with all you can do , you cannot prove but Christs government was divers yeers in bringing forth by himself and his Apostles ; and so by your own account , you ought not to be before them , unlesse you assume fuller Revelations of truth then they did . Let the Reader judge whether any of these makes for the setting up your government , or the taking down my reasons . To your last ; That this Reformation hath proceeded by slow paces and degrees . What ? Would you prove it by its slow proceeding to be Christs government , and therefore to be setled ? That were a strange kinde of reasoning : Because Christ proceeded by degrees in giving out the glory of his Kingdom here , therefore everie thing that proceeds by degrees , is Christs government . Here is some kind of Logick indeed , as you say , but no Scripture : as for instance ; He that saies such a one is a living creature , saies tru●ly ; He that saies such a one is a beast , sayes he is a living creature : Therefore will it follow , He that sayes such a one is a beast , sayes truly ; So , He that sayes Christs government proceeded slowly , saies truly ; He that sayes your government proceeded slowly , saies truly ; Therefore , He that saies your government is Christs government , sayes truly . What have you got now by your Logick ? Whereas you say in your second , Christ gave gifts and qualifications for government ; I answer , If you and your Parishes have such gifts and qualifications as in Ephes. 4. 1 Cor. 12. set it up when you please ; if not what haste ? Master Ley's Resolution . Pag. 26 , & 27. Now to his Rules and Considerations of Prudence ; The more time ( saith he ) for trying spirits , the lesse danger to that State , &c. I answer 1 It is the dutie of a State not only to try spirits , but to rule them . And rather to rule them , than to try them , Prov. 29.15 . and the longer they live without the yoke of Discipline , the more enormous . And for trying all things , there is a due proportion of time to be observed . Though it hath been the ill hap of our Church , &c. to have the government fluttering on the lime-twig at Westminster , when it should be on the wing of actuall execution in all over the Kingdome . 2. He makes it a dangerous matter for the State to involve it selfe into the designes of Ecclesiasticall power . But unseasonably applyed to Presbyteriall-government , because both Popish and Prelaticall power is abjured by i● by Covenant . 3. Whereas he saith , There can be no danger in the not too sudden incorporating &c. since Moses is not aliv●&c . a new star may arise . It is a groundlesse conceit refuted already ; and for that of Moses &c. he bewrayeth his d●signe to debarre the government for ever ; and for that of a new star arising , it prepares the way for some Barchochebas , who pre●ending to be J●cobs star mislead th●J●wes , and was called ●sword● the son of a I●e . Reply . You prove against me , 1. That people ought to be ruled rather then tried , &c. 2. That some time is to be allowed for triall . 3. That the government hath been fluttering too long at Westminster . 4. That there is no danger to feare the Presbyteriall government , which hath abjured Popery &c. Dominion by Covenant . 5. That some of this is refuted already . 6. That my designe is to debarre it for ever . 7. That a new star is a misleading star . To your first I reply ; It is true in civill government , rule there rather then try : But what is that to Church-government , or Discipline ? The rule there , is the will of God , which is the onely rule in government , and legislative power in the Church ; and that is , Try all things before either you rule or be ruled . To your second ; Some time you will allow ( I see ) for triall ; but you ought not to measure and deal out time but by the Standard of the Word ; and before you call for such quick obedience as you do , and as the Apostles did , prove your power , and truth , and conclusions , and by such Apostolicall and infallible evidence , and then it is our sin if we submit not . And let the time you deal out not be like that of States and Armies in their Treaties , who are finall and peremptory in the seasons they set : You cannot set such time ; the Spirit breaths when & where it lifteth . To your third ; What is that to the present Discipline what the Covenant abjures ? Covenant and Discipline are two distinct things ; a Covenant may abjure in word , what yet a government may practice indeed . Nor is it enough to abjure Popery in grosse , but in every part and parcell . And now having abjured , it is not enough to sit downe in that satisfaction that we have sworn against Popery ; but to search out , lest we be forsworn in the practice of it . Such a duty begins from the time of abjuring ; and it lies not only upon the State to find out Popery ; but every one in his own particular is ingaged , you and I , and every Covenanter : and therefore seeing you have ingaged thousands by conscience against Popery and to endeavour &c. you are bound to give the same conscience liberty to bring in its result and enquiry ; els you make it a snare and trouble to Israel , and not a Covenant . And now I professe here a just and undeniable liberty by Covenant to bring forth all of Popery , Prelacy , or truth they know . To your other ; Why should ye speak of the governments fluttering on a lime-twig at Westminster ? Sure the State or Parliament may deserve better of any of the Assembly , then to be thought their retarders or lime-twigs : How have they honoured them above their Brethren , printing their ingagements to the world before every Sermon , calling them into so neer a capacity with themselves ? though Divines have been unfortunate before , and their Predecessours raised in the curtesie and piety of former States and Parliaments into a law and power above their Brethren ; which I hope our Brethren will remember and beware of . But because I would not wholly interpret you into so dangerous a sense against the State , it may be you may call your dissenting Brethren the lime-twig ; which if you do , you are contrary to your own Argument ; for you argued but lately the slow proceeding into a very warrantable and Scripture way : and will you now mar all , and defile your Argument with a lime-twig , and bewray rather your slow proceeding to have been of constraint then conscience ? To your other ; That this is already refuted : I say no more ; but as you have formerly refuted , so I have formerly answered . To your other ; That my designe by that of Moses is to debar it for ever . I answer : Yea for ever would I debar a government not clear from the Word , and not one haire would I debar a government that had the name of Christ in Scripture-letters engraven upon it , pure Gospel-principles and proceedings . To your other , that a new-star is to prepare for a misguider , and your story of Barchochebas upon it , it hath more lightsomnesse then light in it . But why should you be so pleasant with my expression of truth by a star ? it is the very allegory of the spirit . Christ calls himselfe the morning-star , the light which springs from above . The Spirit is called the day-star arising in our hearts ; and the Spouse is attired in a crown of twelve stars . Nor do I call to any to look for a new created star of truth , but an old , yet new appearing star to us ; one of those stars in the Gospel-Firmament , which the Clouds of Tradition and Ignorance hinder us from seeing : And now , what of your story ? But what way is most likely to misle●d ? That which bids you prove and try all things , and accordingly follow ? or that which saith , This is the way , compell them to come in , not only as the Gospell compells in the Parable by a Spirit of power , but by a civill power ; not a power of word only , but of state too : and so twisting the Gospell with the Law , and humane Authoritie with divine ? Master Ley's Resolution , pag. 27 , 28 , 29. To his other prudentiall rule , which is , That hee makes the Civill and Eccesiasticall power so linked that if there be motions in the one , there will be no quietnesse in the other ; I answer , 1. He aimes at the perpetuall prohibition , not at a temporall forbearance onely . He carries it on so , as if we must allow him the authority of a Politick Dictator . 2. What if they reciprocate interests ? must the Civill State leave everie man or Congregation to be governed ? Judg. 17.6 . 3. Because disturbances are communicated , therefore the Civill State ought to settle the Ecclesiasticall , that it may enjoy its own peace . And for that he saith of the Toleration of the Protestants of France ; Henry the fourth being a Protestant , though a revolter , and recovering his rights by the arms of Protestants , he could do no lesse in humanity then allow them their Religion ; though now tolerated , because the trustiest friends to the Crown of France . For that of the State being most free where the Conscience is least straitned : If free in indulgence to all Religions , he complies with the Author of The Bloudy Tenet : If free from Commotions , experience in severall Ages and Countreyes prove the contrary . For that of his Parable of the Tares and the Wheat : If there must be such mixtures tolerated , what warrant have they to pluck the Wheat from the Tares , nay , Wheat , from Wheat , in their new gathering Churches ? Reply . You prove against my reason the compliance and nearnesse of the Civill and Eccesiasticall power , occasioning motions in each other . 1. By the authoritie I assume of a politike Dictator . But what doth my assuming prove against the compliancy and motions of the two Powers ? This is no proofe against the two Powers of Church and State , but against me . I hope you conceive not they are concentred in me a private Divine , as you call me ; nor would I give any thing out in way of Magistrality , but evidence : you and I , and Assemblies of men , are not infallible . 2. By my aiming at the perpetuall prohibition . But what doth this prove against the compliancy and motions in the two Powers ? This is still against me , not against my reason . And further , because I suggest a reason of not embodying the Civill and Ecclesiasticall Powers too suddenly , therefore , saith he , I aim at a perpetuall prohibition . How doth this follow ? I aime to prohibit it , rebus sic stantibus , therefore for ever ? I aim to prohibit it , because as yet neither the Discipline appears to be all Christs , nor the Parishes fit matter for Churches ; therefore I prohibit it for ever . Is this good reasoning ? They that do over-desire the enjoying any thing , do measure time by eternity , and weeks by Ages , and take a little deferring for everlasting . Why is his Charets , saith Sisera's mother , so long in coming ? 3. Because they reciprocate Interests , therefore is everie Congregation to be left at liberty ? Yea , at liberty in Spiritualls ? and not as they will , but as the Gospel perswades the will . Yea , and because they reciprocate Interests , therefore to be left at liberty , say you . Rather , because they reciprocate Interests , to be cautious how they mingle and incorporate Interests too soon . And if any just liberty may arise to the people of God from such State-pauses , why not such a liberty ? Should the Churches bee ever persecuted , and have no rest ? It was not so under the first Persecution , Then had the Churches rest . Because , say you , disturbances are communicated , therefore settle the Ecc●●si●sticall , that the Civill may enjoy peace . But can you secure the Civil from the Ecclesiastical in peace ? ought you to have a State-being or a Church-being first ? Is this good reasoning ? Because disturbances are communicated , therefore order it so , that the Civil may be within the Line of Communication , or of Ecclesiasticall disturbances , by clasping and incorporating them together . So as it followes better thus : Because they reciprocate Interests , therfore take heed how you establish , because the State cannot but establish a way something of its own , in the Ecclesiasticall . To that of Henry the fourth's humanity which you presse , because the Protestants helpt him by arms : I answer ; Let but the same humanity be copied out by the State here , and presse for it here as you do there , and we are agreed . Surely you have the same and greater ingagements . Your Brethren whom you call Schismaticks and Hereticks , have not been sparing of Arms and Blood in the high places of the field , and in a Cause more glorious , with successe more admirable , with cou●age as gallant : And sure they have been found as trusty friends to this State , as the Protestants to the State of France . You say , That State is rather free in Indulgence , as the bloody Tenet , then free from Commotions , &c. For the freedome contended for by The bloudy Tenet , when I undertake to prove his freedom at large , then put us together ; till when , deale fairly . I could as easily draw something of yours under the Line of Prelacie ; but I would not force any mans notions , much lesse yours . You see of what stamp the Libertie is I contend for . And for Commotions , let the world judge , if all the broyles and combustions kindled not from the Coals on the Altar , and from the flame of an Ecclesiasticall Interest , such as you contend for . For that of the Tares and Wheat , &c. where you charge us with mixture tollerated , or rather with plucking up Wheat from the Tares , &c. in Church-gathering : I answer , Wee tollerate no mixture , but in the world where Christ himselfe tollerates , as in the same Parable ; not in the Church . And for our plucking , it is not plucking , but gathering and calling out : Your words are of more violence then the Word will bear ; that is , more properly plucking which is a destructive pulling ou● a bloudy Separation , a plucking of Persecution ; such a plucking as some contend for , and would requite our gathering with plucking , and take us all not for a mixture of Tares and Wheat , but all for Tares . You say we gather out the Wheat ; it is well you observe that wee have Wheat amongst us , which some of your Brethren will scarce allow us ; and you verie hardly . Master Ley's Resolution , pag. 29 , 30 , 31. His other politike consideration is this , Our Parties , or dissenting Brethren now together , and clasped by Interest , &c. I answer . 1. No clasping in the Camp must loose us to division in the Citie . 2. Mr. Saltmarsh in his Politikes adviseth to represse factions , &c. 3. The delay hath occasioned a multiplication of Heresies & Schisms . 4. Many disposed to division , heighten their spirits to contumacie and contempt . To that other of his , it is possible while time is given , opinions may be sooner at peace . I answer . 1. Possibilitie is no plea against probabilitie , nay , cleare experience , that by the Brethrens amiable carriage , they have driven on their designe with a politike activitie , and gained more by their adversaries slownesse , than the goodnesse of their cause . To that of his Fire let alone under wood , and so to dye out , &c. I answer . 1. Will fire under drie wood quench it selfe , or the setling of a Government be as the Bellows ? 2. The contrarie is plaine by examples of Anabaptists and other Sectaries in Germany , whom Luther at first mediated for with Frederick Duke of Saxony ; but after he was glad to stir up the Princes and people of Germany for extinguishing a common combustion . To that of his , &c. The contentions of Brethren are like the Bars of a Castle , Prov. 18.19 . I answer . 1. This is his seal to his politike Aphorism : But will the bars of a Castle be taken by letting alone ? We have not found it so in our wars , &c. Reply . To your first , That we must not clasp in the Camp , and divide in the citie . You say well ; we are to agree , or clasp , both in camp and citie , and to divide in neither . To your second , Mr. Saltmarsh in his Politikes , I told you before , I dare not allow my selfe the priviledge of an Aphorism of light then , when it was rather night than day with me , as I told you . You know Pauls regenerate part or law of his mind , quarrelled with the law of his Members ; so doth mine ; so Luther , Augustine , &c. To that of delay occasioning heresies , Whether may not your setling things thus , be as great an heresie as you complaine against ? Be sparing . You may call these Truths , which you now call heresies ; Paul preached that doctrine after , which before he destroyed , To that of many heightning their spirits into contempt . Do not aggravate against your Brethren ; remember your owne professed ingenuitie , in these words , I would not excite Authoritie to needlesse severitie . To that of the Brethrens politike advantage on your slow pace , and amicable carriage , as you say . Give not over your amicablenesse for that , their policie is no warrant against your dutie ; and if they be politike , blame them in print : For my part , I hate to see in any too much of man in the businesse of God ; but if some of the Brethren be politike , what is that to the rest , who wait for the Spirit in the simplicitie of their owne ? But it may be you mistake the advantages , and put their encreasing upon Brethrens policie , which is the power of the Gospell . You know in Christs time many beleeved on him , and the people went after him ; and yet not policie , but his power gathered them . To that of your fire and dry wood , and that your setling a Government would be no bellows . Who are the dry wood you mean ? and what fire ? and what by the bellows ? If it be this , that the setling a government will quench our contentions ; yea , and it may quench more then it ought , even something of the Spirit may be quenched by it : Persecution may put out many a candle of the Lords lighting , and many a coale kindled from his Altar . But take heed there be not more fire in the bellowes then in the wood . To that of the Anabaptists and Sectaries , quenched by Luthers mediation : I dare not believe your Historian , nor take all against them from the Pen of an enemie . He that takes the Parliaments Battells from an Oxford Pen , shall read nothing but Rebellion , rather then Religion , And me thinks I observe much here in your observation to the contrarie : We may rather think that Germany is a field of bloud to this day for shedding the blood of so many consciences for some points of diff●rence . And for Luthers mediation against them ; Look well , and tell me how much the Lutherans there have advanced in the Reformation : Have they not rather stood like Ioshua's Sun , where he left them ? Let England take warning by Germany . To that of the Brethrens contentions , which are like bars of a Castle ; and must not then be let alone ( you say ) as in our Wars : Yea go on , take these offended Brethren , these Castles , in your militarie way ; but then , let your Warfare be spirituall , your weapons not carnall ; put on the armour of light , &c. and take them by a Gospelsiege , and we are satisfied . But if you take them with the power of the Magistrate , with sword and staves , as they took Christ ; if you come in this Gospel-Controversie to take them as the Parliament takes in their townes and cities , by force of arms and compulsive Artillerie , as your instance seems to imply ; take heed lest you shed more spirituall blood to that under the Altar that never ceases to cry How lo●g , Lord , how long ? Master Ley's Resolution . Pag 32. To that he saith , We have not yet any experience of our new Clergie . Answ . How can there be experience of them , if there be no government to try them withall ? Reply . So as you will have an hazard run both in State and Church for a new experiment upon the Ministers : but sure , your Statists will tell you , it is not safe trying experiments with States ; they are too vast bodies for that . What think you of that Physitian that will cast his Patient into a disease , to try a cure on him ? You know the old morall adagie , Turpiùs ●jicitur quàm non admittitur hospes : One is sooner kept out , then cast out . Master Ley's Resolution . Pag. 32. To that , It is not safe trusting a power too far into those hands . Answer . He need not much feare , the government will be so qualified , so disposed for the persons that manage it , &c. Reply . These are faire promises . It is pity that government should ever be set up , that cannot tell beforehand how well it will carry it selfe . Oh I saith Absolon , If I were King , it should not be thus . But , what is a qualified government that is not Christs ? I can never hope to gather grapes of thorn●s , or figs of thistles . Sure it can never be well for the trees of the Forrest when the Bramble will reigne . Master Ley's Resolution . Pag. 33. There are many of note who affirme the best way to suppresse the multiplicaity of Sects is to let them have scope , and they will run themselves out of breath ; but I cannot give my Vote , false teachers are not be tolerated , no , not for an houre , Gal. 2.5 . Reply . I would there were more such , of that minde ; I am sure it is safest and soundest . It is safest , there is no such danger in that of crucifying Christ in ignorance , of fighting against God . And soundest , for so they die out most naturally by their owne unsoundnesse , without noise and commotion . Sometimes the cure makes the greater disease , when the cure is not naturall but violent . For that of Pauls withstanding Peter to the face , I allow you all such Gospel-wayes of contention , so you onely withstand them to the face , and doe not as the high Priest did command them to be smitten on the face . Oppose with words as Paul did , but not with swords , taking and turning the Edge of Authority against us . Master Ley's Resolution . Pag. 33. We experience , saith he . But where reads this Writer this phrase ? Reply . You criticise on words ; I cannot take time to do so ; I wonder you ( an Assembly-man ) have leasure for that ; this is logomac●ice , or word-fighting : and why not We experience ? You know our times have found out such wayes of elegancy in t●e English , though I thought not any such thing when I wrote : But why doe I triffle too ? To your matter . Master Ley's Resolution , Pag. 33. But it appeareth by his &c. Whether it be safe to commit the power , &c. That to commit any power or establish any government , especially the Presbyteriall , is too soone or suddenly done , if done at all . Reply . Yea , and it is not too suddenly if done at all , and not done as it ought , or in Christs way ; I am for any thing of Christs , when , and where , and how soon you will . Master Ley's Resolvtion . Pag. 34. We may say as he , Some may like be the ten yet others like the two Brethren . For two ambitious Presbyterians , there may be ten more modest . Reply . But how come you by such plenty of the better sort ? It is not thought by most of your way . I am sure some of your way were taking care how to furnish their Presbytery , their 10000 Parishes . And this I know , that if there were such plenty , Why do you make shift with so many of the Episcopall stamp , who keep their Parishes , and resolve while they live , to try out all turns of government , rather then turn off a tythe of two hundred per annum ? But I beleeve the English Presbytery and Prelacy are well agreed in that . Master Ley's Resolution . Pag. 34. Besides , the Presbyteriall government is framed directly according to the Resolution of our Saviour . Reply . Not so directy neither . It is rather directly according to the prudentiall designe of your Ass●mbly , as you say : so as all yet is but So you say , and we say the contrary ; there is You say , and We say Authority , not Scripture and evid●nce , carries it on your side : And let the Reader judge betwixt us . Indeed you are able to prove by the Magistrate that your Presbytery is some of it Christs way : That is an Argument of power , not of Scripture . Master Ley's Resolution , Pag. 34.35 , & 36. To that he saith , The Controversie is hottest abou government , &c. It may be so without fault in those that are for it , but not without crime in those that oppose it . To that of his , Is it good parting with the stakes ? The Question presupposeth evennesse betwixt parties , whereas the difference is betwixt government and no government . The high Court of Parliament and all the Orthodox Churches &c. on the one side , and a small inconsiderable party on the other . Nor is it so much injury to resolve for government against them , as the Bishops , who had possession of Prelacy by a prescription legally , &c. To that of his , It is to be feared there is too much of man : It is likewise to be in those who despise government , &c. And if the Bias run most to this truth of government ( as he saith . ) it is but as it should be . The Bishops government being put downe , it is necessary some other should be set up , and before all the Presbyteriall . And if ( as he saith ) some other truths are wholly set by , it may be the fault of those who set themselves too much against government , I am sure not in such as are for the Presbytery . And for his caution as he concludes with , I wish he had had more caution in his minde , and his paper ; he had had few faults , and a shorter refutation would have served . Reply . You say , The Controversie may be hottest , yet no fault in those that are for it , but against it . But , is all the heat in those that oppose it ? Nay sure . Witnesse the importunity , the petitioning of your party , &c. we silent all the time . You say , The difference is not so equall but betwixt government and no government ; Parliament and all Orthodox-Divines against an inconsiderable party . Indeed it is unequall : It is betwixt a government of man of Prudence , as you confesse , and a Scripture-government ; betwixt an huge Nationall Government , and Christs little flocke , or Church . Nor is it a Controversie with the high Court of Parliament ; we contend not with them , but humbly petition and represent the truth unto them : but this is the old way to winde in under the wing of Authority , and to engage them . But they are wise to discern , and not to be engaged as their Predecessors were by the Church-men , as they called them ; there are too many sad stories . But what of our inconsiderable party ? We had rather be a few with truth , then a multitude against it . And how inconsiderable soever we are in number , the stone cut out without hands may fill the earth : the Kingdome of Christ , and the Worlds , are not so one as you would make them . Vnus homo totius orbis impetum fustinuit ; It was said of Luther ; He was but one against a world . Your non-conformists were but inconsiderable to the Kingdom of Prelacy almost . A pebble in the hand of David , may doe more then a mighty speare in the hand of Goliah . You say , The Bishops had a better prescription even by Law for their government then we . But how is this ? Is a legall prescription better hold then a Gospel prescription ? Is it more priviledge to be founded upon a Statute , or Act of Parliament , then Scripture ? You say , If too much of man be in this Controversie , it is in those that oppose and despise Government . But what is that to our Controversie ? We are not of those that speak evil of dignities , or despise governments , unlesse you count your Presbytery to be that government and digniny spoken on by the Spirit ; and that remaines to be proved : That which cannot be proved to be a Scripture-government , cannot challenge a Scripture-law to defend or secure it . You say , If the Byas run most towards government , it is but as it should be . Yes , if towards a Scripture-government ; else it is as it should not be , and not as it should be . You say , The Bishops government 's put downe , some must be set up ; and that is Presbytery . But there is one set up already , a civill Parliamentary government ; and will you set up another above that ? or cordinate with that ? Will you set up one government to rule another ? or tutour another ? And must you needs set up as large a Dominion as the civill Power hath ? Must our Presbytery be full as ample , as high , and supreame , as our Parliament ? Will no lesse territory or Kingdome serve it but all England ? Whole Nations ? Must Christs government be just as broad and long as the worlds ? You find not the golden Read for the Temple of that length . Now Reader , judge , Which government affects Dominion ? Which brings in whole Nations under the Scepter of it ? Poor Scripture-government can be content to sit downe in a Village ; To the Church in thy house , saith the Spirit ; In a City as Corinth ; and over but a few there , the Saints onely in fellowship ; to the Church in Corinth : In a Country , not over a Country : To the seven Churches in Asia , not to the Church of Asia , or the Church Asia , a Church taking in halfe part of the world . Sure if Christ would have had such a Nationall comprehensive Church , he could have converted Kings and Princes first , and they should have given up their Scepters and Kingdoms to Jesus Christ , in the way of a Presbyterian : Nay , it ought to have been so ; Iesus Christ was bound in the way of righteousnesse , to have begun the practice and modell●o us , over whole Kingdoms , having not left it in precept in the whole Gospel ; and we ought either to have had practice or precept to order and command us in what we obey . You say , If other Truths be set by , it is by those that so oppose Government , and not by the Presbyterial . I see the Presbytery must be in no fault : Happy men ! that have nothing but Truth on their side . You wish I had more caution in my minde and paper , and a shorter Refutation had served . Cautions are not amisse both for you and me ; and I think you had need of more caution of the two , by how much more vast and national the Government is you manage . You that put yoaks upon whole Nations in a day , had need to have the cautions of a yeers provision laid in beforehand . And for your Refutation of my paper ; doe not beare witnesse of your self ; let Truth judge betwixt us , and let the Reader pray for a spirit of discerning to judge both what is Truth , & which is Truth ; that which you , or I , affirme . Nor will I say I have made here a Refutation of yours . If I have done well , What have I that I have not received ? And if I have not , the Lord enlighten and enable me to refute my selfe . Master Ley's Resolvtion , Pag. 36.37.38 . To that of his , that the material Temple was more clearly left and knowne then the Gospel patern ; &c. Answer , 1. He would not be thought to side with Sanballat and Tobijah , and so endeavours to shew some considerable difference . 2. If it be too soone now for the Goverment , will he set a time for it when it will be seasonable ? or will he have it stay till it be a material building , or till we have inspired Prophets ? 3. It cannot be of too quick dispatch , if we set it up by the dictates of the holy Ghost in the New Testament ; nor the determination sudden , if after consideration with Scriptures , with the best Divines , and collation of the exactest paterns , after long debates in the Assembly of Divines , where the dissenting and liberty to object ; and lastly , recived by Parliament . 4. By the builders , speciall regard hath beene had to Iesus Christ for Foundation , &c. And now by Master Saltmarsh his consent the work may go on , &c. Reply . You say , I would not seeme to side with Sanballat and Tobijah . You say true , I would not . But every building is not Temple-work . And though I would not with knowledge hinder the Temple of the living God , yet if another kinde of frame were in building , I would do my best to hinder , and be no Sanballat neither . But they are Sanballats , not whom man , but whom the Lord counts so . But surely they hinder more , that set up another kinde of Temple then Christs , then he that advises to look well that all be right and Temple-worke that is set up . To the difference I made of the material and Gospel-paterns , you say nothing ; and that is the onely considerable . It may be , as you said you said by me , you are best able to deale with the other . You say I should set a time then for the setting it up . Yea , I shall set you a time , yet not in mine owne authority but Cerist's : When your Patern is all Gospel , and your people all qualified that in ▪ Gospel-patern , then is my time for setting up , and then is Christ's time too . Nor would I stay you for a material building , as you say . You know I call you on to the Gospel : I am very far from turning you back to the Law . I call you on to Christ ; I would not turne you back to Solomon . And for the inspired Prophets you tell me I stay for , and would have you stay too : Is not that a very Gospel-way to stay for the Spirit 's comming into the servants of the Lord ? Take heed of denying inspired Disciples . You know it is part of the fulfilling of the great Prophecie , Acts 2. Indeed some of the Prelates , many of them being uninspired themselves , & having little of the Spirit , or none , would needs say therfore All inspirations and Spiritual enligthnings , &c. were ended in the Church , because ended in them : and because they were so carnall themselves , they thought none was Spiritual . And you remember how they made Laws even against the Spirit in Prayer . I speake thus , onely to remember you who spoke most against inspiration and the Spirit , lest you may let fall some words which may be taken up by some of that Way , to countenance them in their Invectives . Not but that I esteeme of you as one inspired your selfe in a measure , and having the Spirit of God in you ; and herefore I know the Spirit will be very tender in opposing the Stpirit . You say you ought to dispatch the Government , because you have followed the dictates of the holy Ghost , of the Assembly , and Parliament . Then let me put one Question ; Why is it not called Christs Government ? Why hath it not a Jus divinum , a Divine Right put upon it , if all be of the holy Ghost in it ? But I would not mistake you ; you say onely that all is by the dictate of the holy Ghost , of the Assembly and Parliament . So it is but part then , by your owne confession , of the holy Ghost ; the rest is of the Assembly and Parliament . You say The builders have had special regard to Jesus Christ the Foundation . I will not suspect the Counsels and Debates of any of the builders . I know the Disciples of Christ were true Disciples , though they had not all of the Spirit at one time which they had at another . I hope and I pray that the Lord will make up to the builders what of the Spirit he hath not given them , that they may both see to build right , and see where they have builded wrong ; and so pull downe againe , as well as set up . And whereas you say The building may go on , by Master Saltmarsh his owne consent : I say Your building will goe on , it seemes , whether Master Saltmarsh consent or no . Master Ley , in his capacity , is better able to put it on at this time then Master Saltmarsh is to put it off to another time , unlesse the Lord who is above all , and hath the mighty , even the Princes of the earth to command , work for his own glory above all that we can or think . Master Ley's Resolution , pag. 38 , 39.40 . To the second Objection and Answer of Heresies and Schisms , and so they might have done from Iohn's first Sermon , he saith , 1. Why doth he begin at Iohns first Sermon ? Were not the Esseans , &c. Hereticks and Schismaticks ? See Epiphanius , &c. 2. He makes Paul's Epistles the terminus ad quem , which from Iohn's first Sermon to the last , make up Twenty nine yeers . After the Epistles , he brings in the sending the Spirit , &c. which was but five yeeres after the first Sermon of Iohn Baptist . 3. Before the end of the Epistles , that Government was not which we finde in Scripture ; and if so , the Church-government was not long suspended . 4. Nor would it prejudice our expedition : People of that Age could not be so easily gathered as with us they may be . 5. What was long in establishing in Primitive times , cannot be said to be hastily done now , after so many discussions and delibrate resolutions . Reply . You say first , Why begin I for Hereticks and Schismaticks from Iohn's first Sermon : I begin there , because there began the mystery of the Gospel . And yet I shew you that no Government began with that Gospel manifestition ; by which I made appeare that if Government had been of such moral necessity , why was it not given out with the Gospels first giving out ? Now you prove in a chronologicall discourse the space of time from Iohns Sermon to Pauls Epistle , to make the time appeare for government . And , after you have summed up all the time and periods , and finde it no two or three yeers work , you conclude People of that age could not be so easily gathered as now : Nor the long establishing then to be an hasty establishing now . And now , after all this discourse and ravellings out of time from Iohns Sermon , &c. What have you gained ? Not that the government was soone setled . Then you have proved ( much to my advantage , and in a clearer and fuller computation then I did ) the contrary . So as you have onely beene taking some learned paines , if you well observe , and the Reader well observe you , to prove that the Government at first was not suddenly cast into modell nor brought forth in practice , which is the very thing I aimed at ; and truely your paines in it have beene more exact then mine ; and I thank you for it . But you say , It ought not to be so now ; nor can it be said to be hastily done now , that was done so long ago . You say true in that : But you know the same Spirit must reveale it that formed it ; and it formed it at first by degrees : and the way of Revelation hath beene more yeeres then the first forming ; reckon but your Antichristian yeeres as exactly as you have done your first Christian and Primitive yeeres , and you may be more satisfied . So as all , both the first Revelation of it from Prophesies , and the latter from Antichristianism , makes all for the not hastening , which I aimed at . Indeed if you can as infallibl assurey us this forme and model is the very forme then given out , it were very true that you say , That it cannot be said to be hastily done now , what was done so long ago : viz. If it be that very one which was done so long ago . For your exception against me , concerning my placing the giving of the Spirit so late , if you interpret sense by the strict order of words , you will lose many a Scripture truth in the words , as you well know . Master Ley's Resolution . Pag. 40. & 41. To that of Heresies , &c. he saith ; What if they do not stir up their Patrons against the State , &c. but they busily poyson the souls of the people ; and shall they ( if as Paul Best ) be suffered to blaspheme , and reproach , and perturb the publike Peace ? An Indulgence much like old Elies , &c. If Truth be not more precious then Peace , Why doth our Saviour say , He came not to send Peace ? and why do the Fathers contend so against the Arrians about a letter ? And why we so with the Romish Religion rather then be at Peace with them ? For that of morall transgressions , he would have the Magistrates set on . Set on ? By whom ? We have not such mean thoughts of the Magistrate as to make mention of him in such terms of disparagement . And for all his Disciplines regulating men for religious walking , there will be worke enough for the Magistrate to bring them under civill tryall for contumacy , &c. Reply . You say , What ? If heresies stir not up , they poyson souls . If they poyson , let the Gospel antidote be applyed then , and no other way which the Gospel will not bear nor allow ; there is the sword of the Spirit , and weapons not carnall , but mighty and spirituall . For that of old Elies indulgences which you speak on , you are still looking upon Moses , though you tell us of Christ . Make the Kingdome of Israel and of England the same ; a Iewish and Christian State the same ; and then we shall allow you both Elies sin , and his sons maintenance by tythes and offerings . You say , Truth is more precious then Peace ; yet there is a Peace precious as well as Truth , even the Peace of Christ as well as the Truth of Christ . But to the businesse ; You would prove Truth to be precious , to the disadvantage of Peace ; and therefore you bring in the Fathers against the Arrians , and us against the Papists , and Christ against peace : But what would you prove ? Would you prove that truth ought to be established against Peace ? and Peace to be no way to Truth ? Surely Truth and Peace do meet together ; nay , they are so much one , as there is even a Truth in Peace . He that was Truth it self could say , My Peace I leave with you . But , What of the contentions spoken on of the Fathers and us , &c. If there be any quarrelling for Truth either by the Fathers or us , but in a Gospel-way , we are not excusable ; neither doth Christ speak of Truths drawing swords , but of swords drawn against Truth ; which is no Argument for you . When Peter would draw a sword in the defence of Truth , Christ bid him put it up . So far is he against your way of defending Truth . You say , By whom should Magistrates be set on ? and that you cannot speak in such disparaging words . By whom be set on ? By the legislative power , by the Parliament : The Parliament can set on their respective Committees , Justices , &c. and is this any disparagement ? I speak of subordinate Magestrates , not of the supream . You say , There will be work for the Magistrate enough , to punish the contumacious , &c. That is in English , the Presbytery will keep the Magistracy doing : and now who disparages the Magistrate ? Who set them on work ? Who makes them their Deputy-punishers ? Nay , Who is the Sathan to whom the excommunicate are delivered ? It is an expression not much besides your principles : and who disparages the Magistrate in that ? Master Ley's Resolution . Page 41 , & 42. To that of Truth being otherwise armed from Heaven , I Answer . We think it not meet to divide the subservient means from the supream power , nor the exercise of Discipline from his assistance who can make it effectuall , the sword of God and Gidion . To that of the imputation of jealousie , &c. There is a godly jealou●●e , which would set up as many securities as may be against Heresie and impiety . The faulty jealousie is theirs that would stifle the Government : but there is a fear which we professe of Gods anger for connivence and communion with hereticall men &c. There is in some an aversenesse to Heresie in a true zeal and love of God . There be many other causes of jealousie , but I will take but that one of the Lords and Commons , p. 43. If Master Saltmarsh had well considered who were engaged , &c. he would not have under-valued their piety and prudence , to compare them with Papists and Prelates . I will conclude with a peece of his own politick advice , &c. Vpon such principles is Church-Government ordained ; for his Text out of the Revelation , Revel. 18.1 . As he began , so he ends with mis-application of Scripture . Reply . You say you cannot divide Discipline from his assistance , who can make it effectuall . That is from the Magistrates . This is a signe without further Argument , that you do not hold your government for Christs , because it cannot be effectuall of it selfe , without help from below , and the world , and to another power then its own ; nor is the sword of God , and Gideon any fair and just proof for joyning Presbytery and Magistracy ; it joyns onely God and the Magistates . You say , Your godly jealousie will set up as many securities as may be . But then they are warrantable and Gospel-ways of security . That is no godly Jealousie which sets up other wayes ; as Herod killing all the children to secure his Kingdome ; David dissembling to escape ; Jacob to get a blessing : there is Jealousie , but no godly Jealousie nor warrantable security . So to secure any way , though of truth , by a power not allowed on in the Gospel , as no such compulsive power is in your way , is not to be jealous with a godly Jealousie ; though I deny not but some of those may be godly who are so jealous , but not in that . You say that some fear Gods anger for their Communion with Hereticks , &c. You know all such fear is onely warrantable in the Church , not in the world : It is not so with the Nations now as with the Iews . Now if we have not communion with them in the Nation , we must go out of the world . But , What communion is this you mean that will bring Gods anger ? You have your liberty to withdraw , to separate , as they from you : If it be nationall or civill communion , then you pluck up the tares before the time of harvest . But whom you esteem Hereticks , they it may be think they have as good Scriptures to esteem you so ; and this is Heretick for Heretick , interpretation against interpretation . And since there is onely a sufficiency but no infallibility now as before ; since there is no Apostles for interpretation as at first , for Revelation , why do we thus cry out Hereticks , Hereticks ; the Sword , the Sword ? Let me put one Question here . Suppose those you call Hereticks , were of equal number to you , and both of you equally numbered with Magistrates , and both of you equally principled for Persecution , and both equally calling out for the Magistrates Sword ; what clashing of swords would there be ! What edge against edge , what authority against authority , what power against power ! What bloody doings , what sad workings , what confusion would there be ! This is an Image of your Incorporation of your two powers that you so plead for in this kinde . If we were equally principled and armed for Persecution , as you are , and acted by your spirit ; Ah what a Kingdome would here be ! You say Some have aversnesse to Heresy in a true zeale to God . These are but generall notions of Heresy . Every thing is not Heresie that is called so . And for true zeal to God in that aversenesse , all this is granted , if that be Heresie indeed . But how if it be such a zeale as Paul saith the Iewes had , a zeale , but not according to knowledge ? how if it be such a zeale to God as crucified the Sonne of God ? and such a zeal there hath been , we know . The Iewes did much in zeale to Truth , even against Truth . But you close up with that of the Lords and Commons in an Ordinance , &c. I am afraide these are such proofes as you intend most in your Presbytery , to make your supplement to Scripture from Authority , and so to make us beleeve what you cannot perswade us to beleeve , and to make it out by an Ordinance what you want by Scripture . But I hope that honourable Senate will rather let you argue from the Scripture against us then from their Authority . But I have not to do here with answering Ordinances of Parliament . I contend not , but submit to them in every Ordinance for the Lords sake ; nor doth my Argument lie against any thing of theirs , but yours . I dare not undervalue them to count them as Parties , but Iudges in our difference . I appeal to the Parliament , as to Caesar : nor in it a fair proof of Truth , to draw the Magistrates Sword out of the Scabbard . You say You wonder , considering who was engaged , I would so undervalue them to compare them with Papists and Prelates . I did consider who was engaged , a Parliament , &c. and had I not highly valu●d them , I had not ventured so far in my Quaere . I considered the sad and fatal troubles which attended the Magistrates engagements with the Ministers ; the blood which hath been poured out by National compulsion of tender Consciences ; and like a Spiritual Watchman I could not but blow my Trumpet , and give warning . And for my comparison of Papists and Prelates , I appeal to the world if there be any reproach ; whether it be not in the Interpreter rather then in the Author . But I know no such thing by my Paper : And if it be lawfull to draw in consequent conclusions , and then father them , I could prove you to speake Treason , Blasphemy , Idolatry , Atheisme , Heresie , nay , Independency , which some of your Way think worse , Anabaptisme , Separation , which would seeme to be as hatefull to you : But I judge you not in any such sort ; nor had I spoken so far now , but in a just Vindication . You say You will conclude with my Politicks ; and upon such Principles as mine , Church-govenment is ordained . I have told you my Politicks were written by my dimmer light . And if your Government be built upon no better Principles then mine , I cannot but be out of conceit with that Government , being so farre out of conceit with mine own Principles ; and it makes me thinke the worse of it , because my former Principles fit it so well . Those Principles you speak on , are partly of Civill power and the Sword ; and the Dominion or Scepter in the Gospel , is more Spiritual . You say of my Text in the Revelation , Revel. 18.1 . that as I began , so I end , with misapplication of Scripture . Misapplication is a word soon●r writ then proved ; and my Reasons were rath●● crowded then ordered in my Paper . The Scripture was this : For the Angel that came down from heaven hath great power , and the earth is lightned with his glory . Which Scripture there applyed , doth hint to any that wil not rather cavil then interpret , that my only reason for delay of Government was in this : An Angel was yet to come with power and glory ; or , the Gospel would fill the earth with more light ; so as we should not shut up our selves too soon in the dark . And now Reader , judge whether it be my misapplication , or his mis-interpretation . SPIRITUALL PRINCIPLES drawn forth . Gospell-Truth is one and the same . THat which is onely in some parts of it warrentable by the Word , is not purely , nor in a Scripture-way warrantable : For there is not any Will-worship but it hath something from the Patern of the true . The Samaritaine-worship was copied after the Iewish ; and the Iewish , when Christ came , had Priests , and Temple , and Sacrifices , and was copied by the Law : but then there was Traditions and Commandments of men . That is pure Gentilism , which hath no Image of Gospel nor legal Truth . Antichrist sits in the very Temple of God , though rather upon it . False Christs call themselves Christs as well as the true . The great Image had a head of Gold , though feet of Iron and Clay . Every Heresie hath a Scripture-Word in it . But Truth must be all one and the same , and Homogeneal ; not in parts so , but all so . There is but one Lord , one Faith , &c. Prudence and Consequences , are the great Engines of Will-worship . THings of Prudence meerly , are not to be admitted into the Spirituall way and Gospel-designe . Prelacy had its Prudence for every new additionall in Worship and Government . And once let Prudence open a door , and then will more of man crowd in , then the Law of God can keep out . Nor is that to be admitted which is so received a Maxime , Though not directly , yet not repugnant to the Word . Christs rule is not such : he opposes any Tradition to the Commandements of God . Not direct from Scripture , is indirect and repugnant though not to the very letter of such words , yet to the form and Analogy of truth to the generall Scripture-law , viz. the will of God that nothing shall be added nor diminished ; and ye are onely my friends , saith Christ , if ye do what I command you ; and the Lord will raise you up a Prophet , him shall ye hear . For if any thing of Prudence is to be let in , then something of Tradition ; for Prudence can make nothing higher , nor purer , nor better ; man can but give his own Image to the things he makes himself : though he make them up of divine materials from Scriptures , yet the form none but the Lord himself can give ; and the form is that which stamps Christs Image upon every Truth . Every thing in the Word hath a form ; that is , it is such a thing of truth , and not another . Nothing but Gods power and will can make a thing Truth : his power creates it , and his will creates it such a Truth . Nothing is agreeable to the will of Christ , but the very will of Christ . The will of Christ is the onely Legislative power in the Gospel . Nothing is agreeable to his will but what he wills ; and every thing is repugnant to his will but what he wills : So as this will is the supream generall Law , and indeed the very form or essence of Scripture and the Word of God . And whatsoever is devised by Prudence , though upon Scripture-materials , yet being not the work of this will , nor having the Stamp or Image upon it , is none of Christs , but as repugnant as any other Trad●tion or Invention of men . And here let us look to that new , though old design against Truth , the most subtill undiscernable , and divinest kinde of Will-worship in the world : that which some call Scripture-consequence , an unwholsome word as it hath been used : for under colour of consequence , what Conclusions may be promoted ! What may not Reason draw from Scripture , and what may it not fashion like a Truth ! But consider , in Parliament Laws , or Ordinances , or Commissions , is it lawfull to take them , and from every part of them to draw out results of our own ; and when there is but one Law , make many subordinate Laws of our own ; and frame Laws out of Laws , and Ordinances out of Ordinances , and Commissions out of Commissions ? No sure : But we must keep to that one , generall , entire litterall Law and Will of the Parliament . Is it thus in Laws humane , and not much more in Ordinances divine ? Yea ●here is the same onenesse , entirenesse , indivisibility , and essentiality of the Truth . Nor do I here disapprove any Scripture-consequence , if meerly consequent and not formed up into a Law by meer reason ; for then man makes Laws from the Laws of God ; and this is not the least engine that Antichrist hath wrough● with . The People are Brethren and Saints in Christs Church ; but in Antichrists , Parishioners and Servants . WHat kinde of government is marked out in Scriptures for sitting on the waters , or people ? Christ governs by the people ministerially , not over the people authoritatively onely ; and the people being once in his Church-way , lose their old capacity for a new , and are raised up from people to Brethren , to Churches . It is a saying of Master Goodwins and Master Nye , not so pleasant as true , The Clergy had at first the golden ball of government amongst themselves , and it is not much mended anywhere but in that Church where the people have their interests as well as others ; they are the Clergy properly , a notion which the Ministers got onely to themselves till of late : The interest of the people in Christs Kingdome is not onely an interest of compliancy , and obedience , and submission ; but of consultation , of debating , counselling , prophesying , voting , &c. and let us stand fast in that liberty wherewith Christ hath made us free . Presbytery it selfe is founded on Principles of separation , which yet they condemn for Schism in other Churches ; nay , is the greatest separation . WHat is a Presbytery over Congregations or a Congregation , but a Church gathered out of a Church ? Nay Is not that the onely Church ; and the remainder of people made but an accessory , or something of another kinde , or rather the Nation or Kingdome which is only subject to this power supream ? And though Presbytery be but a very Church-gathering , and founded on a Principle of seperation , yet do they not disapprove , and condemn separation and semi or half-separation and Church-gathering for Schism , & c ? when their own power is a Schism respectively to the Parishes that are distinct ; and whatever distinction is formed to make them appear as part of their Congregations , yet is it indeed so . Is not their whole power defended to be entirely , essentially , dispensatively in the Presbytery called by themselves the Church , and by the very authority of one whom I name with reverence to his learning and moderation , Master Herle ? So as I wonder why there should be such envyings , rayilngs , accusings , dissentings , betwixt us that are beleevers , though of severall wayes , when as each is principled , founded , administred upon the same ground and way of Schism , separation , and Church-gathering ; nay , the Presbytery hath more Schism and separation in it then the rest , by how much it is constituted from the people and Brethren , and acts in its ministration apart too , viz. over the people , rather then with them . None to be forced under Christs Kingdome as in the Kingdoms of the world . IN a Spirituall Government the ignorance of people which some would have for expedition , that they may practically know it , is no Scripture way of knowing : in practicall godlinesse , things must be knowne before practically known ; and practice is to begin from faith , and faith from knowledge ; else the obedience can be but blind , mixt , and Popish . Indeed in things civill or morall , practice may bring in knowledge , habits may be acquired and gotten by acts ; a man may grow temperate by practising temperance , and civilly obedient by practising civill obedience ; but it is not so in spirituals there , habits go before acts , spirituall infusions before practices . Indeed the Lawes of States and Kingdomes and Civill Policy , teach men best by ruling them practically ; but it is not so in the Church ; men are not to be forced into Christs Kingdome as into the Kingdomes of the world ; the Kings of the Nations exercise their Dominion ; it shall not be so among you . The power of a formall Reformation in a Government makes it not Christs Government . A Government , though not purely Christs , may be made up of such Scripture and prudentiall materials as may much reform the outward man , even as a meer prudentiall Civill-government may do , if severely executed . The Romanes by how much they excelled other Nations in Laws , so much the more they excelled them in a people reformed , moralized , ●nd civilized ; in many Civill States , meerly from their wholesome Policy and administration , excellent and pretious flowers spring up , many morall vertues , as prudence , temperance , obedience , meeknesse , love , justice , fortitude : Yet all this makes not a Government to be Christs ; but only that which is meerly the Discipline of Christ , and Policy of Christ . Prelacy in its Primitive time did reforme ; the beast like a lamb , which compelled the Nations to Worship , and made even fire to come down from Heaven , or was religious in the eyes of men , and did miracles ; yet was no true nor heavenly Power neither . There are certain parts and degrees of Reformation common and communicable with the Government of Christ & other Governments ; but then , there is a form and Image of Christ in it which no others have , and some certain spirituall operations and workings which exceed the power of all other Governments ; and this makes the difference and puts on the essentiall , true , and individuall form upon it ; so as in choice of Governments they are not to be chosen by some Summer-fruit in the outward man , but by the Word and Spirit . The visible Church or Communion , is the Image of the invisible or mysticall . THe invisible or mysticall Church is made up of pure living stones ; all is spirituall , and yet all not spirituall in the like kinde , nor degree ; Iesus Christ the corner stone is both God and man ; and some of his differ in glory as one Star differs from another : and as it is here , in this spirituall , invisible , glorious building ; so it is in the outward , visible Communion below , or building here , which is the Image of that above : The Temple here is according to the Patern there ; and as that is of true , reall , essentially spirituall living stones , so the Church here is to consist of such as visibly , formally , and outwardly appear so , and therfore called Saints , and golden Candlesticks , and holy Nation , &c. and though all the materials in this building are to be proportionable , & pure , to make up a representative of the Church above , yet all is not of one square , and measure , and polishing ; some are greater , and some lesse ; some Babes and children in Christ : some smoaking Flax , and bruised Reeds : and as this Church bears the Image of the heavenly , so the materiall one bore the Image of this ; there was pure stones , gold , and Cedar ; so as there is roome in the Church now for any small stone or the lest peece of timber , if it be but lively or squared , if Cedar or firr . How Christ is a King of the Nations and of the Church , and how an Head . Christ is a King to the Nations , and to the Church ; nor doth he rule the Nations as the Church , nor the Church as the Nations ; he rules ministerially in his Church , and monarchically in the Nations ; he rules with a golden Scepter in his Church , with an Iron Rod in the Nations ; nor doth Christ rule as the Kings of the Nations , who finding people rude , barbarous , uncivill , subdue them into obedience and civility ; but so doth not Christ in his Church , that we know on ; the dispensation of his Word ( not of the Government ) first subdues . And it is true , Christ is an Head , but not an Head to every body ; he will have a body proportionable to his Head both here and hereafter , in earth as well as in heaven ; he is a pure , holy , glorious Head in his Gospel dispensation , and well have a body suteable pure . Not onely is the visible body of Christ thus pure , but every truth of Christ bears the Image of Christ ; every truth of his hath something of himselfe in it who is Truth it selfe ; I am the Truth , saith Christ ; every beam of light is light ; every truth is a sparkle of truth it self . Thus we may judge of truth , by what of Christ we see in it . They who break a Crystall , may see their face in every peece and parcell ; so in every thing of Christ there is an Image of Christ , either of his purity , or holinesse , or love , or humility , or meeknesse , &c. The Presbyteriall Government , and the Worlds , of the same equall Dominion . WHat kinde of Church-government is that , which will set up it selfe with the Civill and State-government , even co-ordinate with it , if not to the ruling and tutoring of it ? which hath as large a Dominion as the other ? which is as full , as ample , as high , and as supream ? which no lesse territory then a Kingdome will serve , then a whole Nation ? Must Christs Government be just as large as the worlds , which Government affects Dominion ? which brings in whole Nations under the Scepter of it ? This , or that little one in the Scripture which sits down sometimes in a house , to the Church in thy house ; sometimes in a City as Corinth , and over a few there , to the Church in Corinth ; in a Countrey , not over a Countrey ; to the seven Churches in Asia , not to the Church of Asia , or the Church Asia , a Church a fourth part of the world . Sure if this Nationall and comprehensive Church were the Patern we should walk by , Why did not Christ begin first at Kings and Princes and so bring Nations & Kingdomes , and make Churches of them ? But we see no such thing ; he begins lower , at the base and weak , and foolish , and few ; and raises up his Kingdome from the bottom of the world , and not from the top or pinacle of Princes , Kingdoms , and Nations . The Nationall , and Congregationall Church covenant , both lawfull ; or both unlawfull . HOw can a Church-covenant be unlawfull if the Nationall Covenant be warrantable ? and why do any plead against that , who are for this ? A Covenant is condemned in the Congregationall Church , & yet commended in the Nationall . Now , How can a Church-covenant be both true and false ? Is a great Church-covenant lawfull , & a little one unlawfull ? a Nationall Church-covenant warrantable , and a Congregationall unwarrantable ? But Covenants in their nature were a dispensation more of the old Testament-strain ; a Nationall Church had a Covenant to gather them up into their Nationall way of worship , and were under the Laws of an externall Pedagogie ; and now the spiritual dispensation being come , even the Gospel of Jesus Christ , there is a fulnesse of spirit let out upon the Saints and people of God , which gather them up more closely , spiritually , and cordially , then the power of any former dispensation could : the very Covenant of God himself , of which the former were typicall , and Propheticall , comes in nakedly upon the spirits of his , and draws them in , and is a law upon their inward parts , sweetly compelling in the consciences with power , and yet not with force ; with compulsion , and yet with consent ; and surely where this Covenant of God hath its kindly and spirituall operation , there would need no such externall supplement as before ; but because of the hardnesse of our hearts , it is thus ; from the beginning it was not so ; the Spirit tyed up thousands together then . Let States then have any prudential security , any designe of sound wisdome , to consorate people together ; but let the Church only be gathered up by a Law of a more glorious and transcendent nature , by the pure Covenant of God himself with the souls of his . Wee receive and give out Truth by parts . MEn are to be judged and followed according to the degrees of light they receive ; and if any have some light , that light is not to be used as an advantage to all their other darknesse , as if all their darknesse might passe under that one beam of light . The light rises upon the Prophets , as the Sun upon the Earth , it is dawning , and morning , and noon with them , Thus came the Gospel ; Iohn preached Repentance , Iesus Christ Faith and Repentance ; Iohn came with Water , Christ with the Spirit , and first in Parables , and after in power : the Apostles they knew first Christ for Messiah ; then that he should suffer , and die , and rise again ; and then the Kingdome of God . Luther knew first that Indulgences were unwarrantable ; and after , that Popery was Antichristianism , and Rome was Babylon , and works could not justifie ; and after , conscience was not to be compelled in spirituals , Thus we grow from Faith to Faith , to the fulnesse of stature in Christ , to a perfect man in him , growing with the encreasings of God : The Kingdome of God is like a little leven , like a grain of mustard-seed . So as wh●le we see but things in degrees , we are neither to be too suddenly admired by others , nor our selves . All Covenanters are bound to contribute to Religion as well as State . WHosoever hath Covenanted , is bound to assist the Publike to his utmost in every Condition , and Calling , and Place , and Way accordingly ; from naturall abilities to his relations , from one relation to another , even to all : to that of Christian and Spirituall ; his Prayers , Counsel , Notions , with Contributions of all sorts , Civill , Natural , Temporal , Spiritual : He is bound by Covenant to discover malignity in State , in Church ; enemies to God as well as man ; endeavours to any thing of Popery and Prelacy , under what visage , habit , form of Words , of Doctrine , Discipline , be it Presbytery or whatever , if repugnant to the Word of God , as we are perswaded in conscience who have personally Covenanted . The breathings and speakings of the Spirit , are not to be quenched : Every season is for the Lords service ; in season and out of season : Watchman , watchman , what of the night ? The Spirit is poured upon sons and daughters . Synods of men are not infallible : Not because more men , more of the Spirit . The liberty of the subject is that of soul as well as body ; and that of soul more dear , precious , glorious , The libery wherein Christ hath made us free . Be not ye then the servants of men in the things of God . We are to try Truth , and so receive it in its Degrees . ENquiries for Truth ought to be according to Scripture-rule ; and that rule lights us on to the trial of all things , and prooving spirits , and judging between the precious and the vile . The water that is mingled with the wine , the tares with the wheat , will require sound trial , lest we make but an exchange of one Error for another . The Apostles waited for the Spirit , the Bereans searched the Word : we are bidden to try and prove . The Prophecies of seducers , false Christs , Antichrist with lying wonders , are as real cautions given out by the Spirit . The examples of former Ages , Luther . &c. were enlightned by degrees . Angels , who see by vision , see but as God reveals ; much lesse men who take in Truths by spiritual reasoning as well as revelation . Arise , why tarriest thou , is a Text only for him who had such a Vision as Paul to obey by , and such a Vision as Ananias had to preach by . No Church-way INDEPENDENCY . THe Beleevers for the Church-way falsly called Independents , they hold on Christ for a spiritual Head , on the Magistrate for their civil Head , on the Body of Christ above and below in the Communion of Saints here : their Dependency is Spiritual , Ministerial , communicative ; not Classical , Provincial , National : Their power is for one another , not over one another . They cannot mingle or embody with those in a Way not of Truth . Their separation is not from men but manners ; not from believers themselves , but their practises and corruptions . Nor go they out , but they are called out : Come out of her , my people , &c. And thus the Iews were Independent to the Nations , the Christians to the Iews , the Reformed to the Papists , the Non-conformists to the Prelatical , and these to the Nonconformists . A spirit of Love and Meeknesse becomes Beleevers . THey that write not as enemies , are likely to prove better friends to the Truth , because they raise not so much dust with their striving as others , to blinde one anothers sight . Those spirits which cast men sometimes into the fire , sometimes into the water , are not from Christ ; it were happy the Lord would cast out those , and let a more Gospel-spirit walk amongst us ; we might then sooner attaine to that of the Apostle , To walk by the same rule so far as we have attained together , till the Lord reveale , and the stronger to beare with the weake ; and to please one another to edification , rather then our selves , in all things wherein the Lord may not be displeased in the way of his dispensation . I know no advantages we have got , but the reviling our selves before our enemies as well as one another . And oh ! why doe we tell it Gath , and publish it in the streets of Askalon , to make the uncircumcised triumph ? Was the Lord in the winde , or in the fire , or in the still small voice , when he spake to the Prophet ? onely in the stil voice . How was the Lord heard in the time of his indignation . Man heard the voice of the Lord God walking in the garden in the coole of the day . Oh! could we finde out the coolest times to speake and write one to another in , and not in the heat of the day , as we do . When a State-conscience is fully perswaded ; doubtful , and so sinning . IT is with a Publike or State-conscience , as it is a personal or particular conscience : What is done , must be done in Faith , or else there is weaknesse , doubting , and sin . Now where there is not a full consent and perswasion from the Word of faith , there cannot be faith properly ; and where there is not a Word of faith for that Conscience to be grounded upon , there cannot be a purely and ●piritually full perswasion . And one may question whether in Spirituals , as in Civils , Votes & Voices are to make Laws ; for in the Gospel we finde that divine Lawes have their subsistance there , without the Vote of any : and that is onely to be a Law or Truth in the Church and Kingdom of Saints , not what is so in the common consent or voice , but what is a Law in the very Gospel-truth of it . If the Laws of truth were founded as the Lawes of Civel States , in a meer Legislative power ; then Popery hath had as good assurance as any ; they have had most voices , most Counsels : and so Arrianism , when the world went after it . Post-script . The Testimony of Salmasius the approoved German writer of the Presbyteriall way , and employed by the States of Holland to write . THat the Baptisme in the name of the Father , Son , and Holy Ghost , is not that way of Baptisme practiced by the Apostles . The Baptisme of Apostolicall use and institution , is in the Rivers not with invocation of the three Persons , seeing the Apostles Baptized onely in the name of the Lord Jesus Christ . In his owne Latine thus Baptisma in aquis perennibus Apostolici instituti & moris sed non invocatio Trinitatis super Baptizatum , cum Apostoli in solo nomine Iesu Baptizarent . Salmasius in apparatu ad libros de primatu papae , fol. 193. Salmasius his Testimony against the present Presbyterial-way . DVobus modis hac Independentia ecclesiarum accipi , si vel respectum non habeant ad vicinas ullas ecclesias , aut si non pendeant ab authoritate aliquot Ecclesiarum simul in unam Classem vel Synodum conjunctarum unius conventus cujus partem & ipsae faciant . Prior modus similior reperitur primitivae ecclesiae praxi consuetudini ac usui quo voluntina haec communio inter ecclesias fuit . Posterior magis convenit cum instituto quod postea a juris humani dispositione introductum est . Hoc posteriore modo libertas perticularium ecclesiarum magis imminuta videtur quam priore . Sed quod ab initio fuerit voluntatis b postea factum est juris . Hoc jus sane positivum atque ecclesiasticum humanumque , non divinum : juris est quidem divini ut una sit ecclesia christo , unitas autem ejus non gregalium aut c concorporalium plurium adunate collectione consistat sed in fidei ac doctrinae unanimi consensione . Pag. 265.266 . in apparatu . In English thus : THis Independency of Churches may be taken two waies ; Either as not having respect to any neghbour Churches , or as not depending on the authority of some Churches that are joyn'd in some Classis or Synod , of which the Churches themselvs may make a part ; The former way is found to be more like the practise , custome , and use of the Primitive Church , whereby this voluntary communion was among the Churches . The latter way doth more agree with the institution which afterwards was introduced by a humane authoritie . By this latter way the liberty of particular churches seem to be less diminished then by the former . But that which from the beginning was arbitrary afterwards is made necessary [ as a law . ] This law truly is positive and ecclesiasticall and humane , not divine . 'T is by a divine law that the Church of Christ should be one , but the unity of it doth not consist in the union [ or collection ] of many that are of the same flock or body , but in the unanimous consent agreement in faith and doctrine . Page 265.266 . in apparatu . FJNJS Notes, typically marginal, from the original text Notes for div A61133e-890 1 Cor. 8.2 . If any man will do his will he shall know of the Doctrine , Joh. 7.17 . Notes for div A61133e-3480 1 John 4.1 . 1 John 4.16 Luke 10.18 . Matth. 24.12 . 1 John 4.8 . 1 John 3.6 . John 13.1 . 1 Cor. 1.12 , 13. Prov. 6.28 . Phil. 1.15 , 16 , 17 , 18. Luke 22.58 , 60. Gal. 2.12 , 13 , 14. See Master Bayly his Dissuasive . Acts 1.25 . 1 Thess. 5.19 . Prov. 28.1 . 1 Tim. 2.2 . Gal. 2.11 . Act. 21.20 . 1 Cor. 8.7 , 8 , 10. Revel. 5.6 . Revel. 18.1 . Matth. 7.1 , 2. 1 Cor. 9.20 . Rom. 15.2 . 1 Cor. 8.9 . Rom. 14.17 . John 20 9. Luke 24.26 . John 3.25 . Acts 21.20 . Matt. 11.1 , 2 , 5. Mark 9.38 . Luke 9.49 . Acts 19.2 , 3. 1 Thess. 5.20 . Phil. 3.2 , 5 , 16. Acts 15.3 , 4. 1 Cor. 13.12 . Col. 3.13 . 1 Cor. 8.2 . Revel. 17.17 . Luke 28.18 . a Matt. 18.15 . Act. 15.19 , 28 , 31. and 16.4 . 1 Tim. 4.14 . Tit. 1.5 . 1 Tim. 1.2 . Tit. 1.6 . Acts 13.1 . 1 Cor. 12.17 . b Acts 6.6 . 2 Tim. 2.2 . 1 Tim. 4.14 . Eph. 4.11 , 12. Heb. 13.17 . Act. 20.28 , 29. Revel. 2.14 , 20 a Act. 15.21 , 25 , 29. 2 Cor. 1.24 . 1 Pet. 5.3 . 1 Tim. 5.1 . Matth. 20.25 . b Acts 15.29 . Joh. 16.13 . Gal. 1.12 . Acts 2.43 . c Mark 10.42 . Luke 22.25 . Joh. 18.36 . d Acts 1.15 . & 15.22 . & 14.23 . e 1 Tim. 6.3 . Matth. 15.9 . f Acts 20.17 . and 15.4 . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . g Matth. 16.11 . and 13.3 . Joh. 6.12 . h Revel. 13.16 . Matt. 7.14 , 15 , 16 , 17. Joh. 10.1 , 5. Acts 19.15 . i 1 Cor. 14.23 . Acts 6.3 . 1 Cor. 1.2 . k Joh. 3.5 . Acts 2.31 . l Gal. 3.7 . Ephes. 2.15 . Acts 3 22. a 1 Pet. 2.5 . 1 Cor. 1 2 , 9. Col. 1 2. 2 Cor. 6.16 , 17 Act. 2.41 , 42. Revel. 3 1 , 17. Act. 9.26 . b Matt. 18.15 , 16 , 17 , 18 20. Matt. 16.18 , 19 c 1 Cor. 12.28 . Ephes. 4.11 . d Act. 6.3 , 5. & 15.22 . 1 Tim. 3.15 . e 1 Cor. 7.14 . Act. 2.39 . Rom. 11.16 . f Act. 2.42 . 1 Tim. 3.15 . g 1 Cor. 14.22 , 6 , 11 , 4. a Matth. 28.18 . & 18.18 , 19. Acts 14.21 , 22 , 23. b Acts 15.6 . & 14.23 . 1 Tim. 4.14 . Acts 6.2 , 6. c Acts 14.23 . 1 Tim. 4.14 . d Revel. 13.16 . Joh. 10.1 , 5. Matt. 7.14 , &c. e Matth. 28.18 , 19. & 3.6 , 9. Acts 8.37 . f 1 Cor. 1 , 2. 1 Pet. 2.5 . &c. Joh. 3.6 . * 1 Cor. 7.14 . g Gal. 3.16 . Rom. 4.16 . Joh. 3.6 . h Matth. 3.9 . i 1 Cor. 10.1 , 2 , 3 , 4. k 1 Cor. 10.1 , 2 , 3 , 4. 1 Pet. 3.21 . l Joh. 15.14 . Acts 3.22 . m Matth. 3 5 , 6. Acts 2.41 . and 8.12 . & 10.48 . Ephes. 5.26 . n Rom. 4.11 . 1 Cor. 14.22 . o Act. 22.16 . p Rom 4.11 . Gen. 17.11 . q Matth. 24.27 . r Jam. 1.23 . ſ Rom. 6.3 , 4. Acts 22.16 . t Acts 2.38 . Rom. 6.3 , 4. Gal. 3.27 . Coloss. 2.12 . Matt. 28.18 , 1● Heb. 6.2 . Mark 16.15 , 16. u Ephes. 4.11 , 12. w 1 Cor. 12.8 , 9 , 10. Acts 2.38 . and 2.34 . x 1 Cor. 12.10 , 29. & 14.29 . a Heb. 12.22 . Acts 10.48 . & 2.41 . & 16.32 , 33. b Matth. 10.1 . compar'd with Matth. 28.18 . Joh. 4.1 . Joh. 8.31 . Isai. 1.16 . Acts 9.10 . and 1.15 . c 1 Cor. 12.5 . d Act. 2.38 . & 10.48 . Matth. 28.18 . Mark 16.16 . Act. 8.37 . e Act. 1.15 . and 2.42 . f Matth. 10.1 . compar'd with 1.28.18 . Isai. 8.16 . Acts 9.10 . g Acts 2.41 , 42 and 16.31 . a Acts 2.38 . & 10 48. and 19.5 . and 8.16 . Rom. 6.3 . b Acts 2.38 . & 10.48 . & 19.5 . & 8.16 . c Acts 3.22 . Joh. 15.14 . Matth. 15.9 . Revel. 22.10 . d Matth. 20.22 , 23. and 3.11 . 1 Cor. 12.13 . and 10.2 . e Joel 2.28 . Isai. 44.3 . with Matth. 3.11 . Acts 1.5 . Joh. 1.33 . f Act. 8.17 , 18 , and 10.44 . and 11.15 . g Acts 2.38 . & 10.48 . & 19 5. and 8.16 . Rom. 6.3 . h Matth. 9.15 . Revel. 22.19 . Joh. 15.14 . i Acts 3.22 . k Matt. 18.20 . Mark 13.6 . Joh. 14.13 . Acts 9.15.16 . Joh. 17.6 , 11. Acts 9.14 . l 1 Joh. 7.7 . m Joh. 1.26 . Mark 1.4 . Matth. 11.30 . Acts 19.3 , 4. n Mark 16.17 . Acts 2.3 , 4. and 16 , 17. o Joh. 1.25 . Matth. 21.25 . Heb. 5.4 . p Acts 8.6 . q Acts 9.17 . 1 Cor. 12.29 , 30. Ephes. 4.11 . Matth. 39.6 . a Joh. 1.25 . Heb. 5.4 . Matt. 10.1 , 5 , 8 ▪ Mark 16.16 . b Revel. 15.8 . 1 Cor. 8.2 . c 1 Cor. 12. d Acts 1.4 . and 7.17 . Gal. 4 4. M●rk 1.15 . Revel. 15.8 . & 16. and 18.1 . Acts ● 6 , ● . a Matth. 10.1 . Mark 16.16 . 1 Cor. 12. b Acts 8.6 . and 9.17 . c Revel. 15.8 . and 18.1 . d Acts 2.4 . Mark 16.17 . Acts 19.6 . 1 Cor. 14.22 , 39. e Revel. 22.1 . a Matth. 28.20 . and 16.18 . b Joh. 14.16 . c Revel. 22.18 , 19. d Heb. 7.22 . e Joh. 20.29 , 30 , 31. f Ephes. 5 . 1● . g Joh. 8 . 1● . and 9 5. h Revel. 22.5 . i Joh. 20.29 , 30 , 31. k Matt. 23.24 . l Matth. 10.1 . compar'd with Matth. 28.18 . Joh. 8.31 . Isa. 8.16 . Acts 9.10 . m 2 Cor. 3.6 , 8 , 9. Rom. 1.16 . 2 Tim. 3.16 , 17. Heb. 4.12 . ● Pet. 1.19 . Phil. 13.16 . 1 Cor. 8.2 . John 20. De divinis n●min . c. 2. Iren. lib. 3. c. 1. Tertullian . lib. contra Hermogen . 1 Cor. 2.28 . Acts 1. & 1● . 1 Joh. 4.1 . 1 Thess. 5.21 . Acts 4.20 . 1 Cor· 2.9 . Ephes. 2.19 , 20 , 21 . 22· 1 Pet. 2.9 , &c. The beginning of this Post-script witnesses to page 13. Exception 4. 
A47164	----	The Presbyterian and independent visible churches in New-England and else-where brought to the test, and examined according to the doctrin of Holy Scriptures ... : more particulary directed to those in New-England, and more generally to those in old England, Scotland, Ireland, &c. : with a call and warning from the Lord to the people of Boston and New-England, to repent, &c. : and two letters to the preachers in Boston, and an answer to the gross abuses, lies and slanders of Increase Mather and Nath. Morton, &c. / by George Keith. Keith, George, 1639?-1716. 1691 Approx. 384 KB of XML-encoded text transcribed from 120 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A47164 Wing K191 ESTC R21261 12179730 ocm 12179730 55597 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47164) Transcribed from: (Early English Books Online ; image set 55597) Images scanned from microfilm: (Early English books, 1641-1700 ; 892:27) The Presbyterian and independent visible churches in New-England and else-where brought to the test, and examined according to the doctrin of Holy Scriptures ... : more particulary directed to those in New-England, and more generally to those in old England, Scotland, Ireland, &c. : with a call and warning from the Lord to the people of Boston and New-England, to repent, &c. : and two letters to the preachers in Boston, and an answer to the gross abuses, lies and slanders of Increase Mather and Nath. Morton, &c. / by George Keith. Keith, George, 1639?-1716. [8], 230 p. Printed bor Thomas Northcott ..., London : 1691. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mather, Increase, 1639-1723. -- Remarkable providences illustrative of the earlier days of American colonisation. Morton, Nathaniel, 1613-1685. -- New-Englands memoriall. Presbyterian Church -- Controversial literature. Society of Friends -- Controversial literature. Congregational churches -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-12 Ali Jakobson Sampled and proofread 2006-12 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion Rev. 2.2 . Thou hast tryed them , which say , they are Apostles , and are not , and hast found them Liars . Rev. 3.9 . Behold , I will make them of the Synagogue of Satan , ( which say , they are Jews , and are not , but do lie ; ) behold , I will make them to come and worship before thy feet , and to know , that I have loved thee . Rev. 18.4 , 5 , 6. And I heard another Voice from Heaven , saying , Come out of her my People , that ye be not Partakers of her sins , and that ye receive not of her Plagues ; for her sins have reached unto Heaven , and God hath remembred her Iniquities . Reward her , even as she rewarded you , and double unto her double , according to her Works ; in the Cup which she hath filled , fill to her double . THE Presbyterian and Independent VISIBLE CHURCHES IN New-England And else-where , Brought to the Test , and examined according to the Doctrin of the holy Scriptures , in their Doctrin , Ministry , Worship , Constitution , Government , Sacraments , and Sabbath Day . More particulary directed to those in New-England , and more generally to those in Old-England , Scotland , Ireland , &c. WITH A Call and Warning from the Lord to the People of Boston and New-England , to Repent ; &c. And two Letters to the Preachers in Boston ; and an Answer to the gross Abuses , Lies and Slanders of Increase Mather and Nath. Morton , &c. By GEORGE KEITH . LONDON : Printed for Thomas Northcott , in George-Yard in Lombard-street , 1691. A Friendly EPISTLE To these PEOPLE called Presbyterians and Independents . FRIENDS , IN true Love and good Will I have writ the following Treatise unto you , hoping it may find entertainment with some among you , to give it the Reading , and seriously to consider what you read ; and my earnest Exhortation and Advice is unto you , that in all your reading , whether in this or any other Book , ye turn your minds to that Light of Christ within you , wherewith he hath enlightned you , and all Men , as the holy Scriptures declare ; and that ye may believe in Christ , the Light , and Life , in you , who is the Wisdom and Power of God , and who was in all the holy Prophets and Apostles , and whose Spirit that was in them that gave forth the holy Scriptures , both of the Old and New Testament ; and the same Spirit only doth , and only can give to all Readers of the holy Scripture , a true and right understanding of them , and of all other Books , that treat of Doctrins and Matters of Religion , whether they have proceeded from a measure of the same holy Spirit : And if ye believe in Christ the Light , the Life , the Wisdom and Power of God in you , and joyn your Minds to his inward divine Illumination , He will anoynt the Eyes of your Understanding , with his Spiritual Eye-Salve , and then your Eyes shall be opened to see and understand what ye read ; and through your faith in him he will also open and circumcise your inward Ears , and cause you still more and more to be acquainted with his living Voice and Words in you , all which are Spirit and Life ; and this will give you a spiritual savour and taste , whereby ye shall be able to try and judge of things that differ , whether Men , or Books , whether Spirits , or Doctrins , what are of God , and what are not of him ; for although the Scriptures are the best outward Test or Touchstone , or Rule whereby to try all Doctrins of Men , or Books , yet it is the holy Spirit of Christ , and his Light inwardly shining and enlightning the dark Hearts and Vnderstandings of Men , that gives them ability rightly to understand the Scriptures , otherwise the Scriptures are as a sealed Book , both to the learned and unlearned : For though the Jews had the Scriptures of the Old Testament , which prophecied of Christ , and of the Time and Manner of his Coming , and how he was to suffer Death for the sins of Men , and to rise again and ascend into Glory , yet none of them had that Understanding , but such only as were turned to his divine Illumination in their Hearts , and were acquainted with his holy Spirit , Light and Life in them . And the like grave and wholsom advice I recommend unto you , which a certain Ancient Christian gave unto Justin Martyr , before his Conversion to the Christian Faith , to wit , That he should diligently read and search the holy Scriptures , which should give him more Content than all Heathen Authors ; but withal , that he should mind the Gate , the LIGHT , by which only he could enter into the true Understanding and Knowledge of them . The which Passage the said Justin relateth in his Works , and John Fox hath it also in his Martyrology taken out of him . And though in this Treatise I have affirmed and sufficiently demonstrated , that your Visible Churches are no true Churches of Christ , yet I do not say nor conclude , that none of you belong to Christs true Church in any true regard : But on the contrary , I have that true Charity , Faith and Hope concerning a Remnant among you , who have in the least measure true Hungerings and Thirstings after Righteousness , and a great inward longing and panting of Heart and Soul after the Lord Jesus Christ , to know him and enjoy him , more nearly than by all hear-say or report of him , and whose Souls are sick of Love for him , and feel your need and want of him , as the sick that need the Physician , that ye do indeed , even all such of you , belong to Christ , and are the real Members of his Body , which is his Church ; for where any living Desire is after Christ , and where any true sense or feeling of the want and great need of him is raised in any Soul , there is somewhat of the Life of Christ in that Soul , and there is Christ himself present , who hath begot it , and that Soul is in some Measure a living Member of Christ , and to such it will be glad Tidings , to hear that Christ is so near unto it , as really to be within it , even really and livingly present ; and where the least true measure of Sincerity , Tenderness , Meekness , Gentleness , Humility , Uprightness of Heart and Soul hath place in any , there is Christ present in that Soul , who hath already begun his good Work in the same , and the beginning of his Work is to quicken and make alive the Soul unto him . And every Soul that is thus quickned and made alive unto him , as it doth hold fast this Beginning , and doth continue still hungering and thirsting after Him , to know , and enjoy , and receive of his Fulness more plentifully , doth really belong to him , and is in a state of Salvation e'en so far ; and as it here abideth , it is impossible that it can perish . But yet tho such belong to Christ , and to his Church , it doth not follow , that the visible Church , which they are outwardly , and by some outward Form or Practice joyned unto , is the true Church of Christ ; for they themselves distinguish of the Church Visible and Invisible , and do affirm , That Hypocrites are Members of their Visible Church , but that only the true Saints and Children of God , belong to the invisible Church . And again , tho such who have true Desires , and true living Breathings raised in them after the Lord , may be said , as such , to belong to him , and be of his Sheep , yet they are still but as scattered and driven from the true Fold , and as wandering , for most part , upon the barren Mountains , and the dry and desolate Hills , seeking the living among the dead , until they come to be gathered into the True and Living Way of God , and of Christ , so as to know , and be acquainted with the Lord , and his inward Leadings , Rule and Government in them , and to be able to distinguish his Voice , and inward appearance in them , from that of a stranger , and to worship him in Spirit and in Truth , and serve him in the newness of the Spirit , and in pure Holy Fear and Love , as Sons and Children in his House : And this State ye are generally strangers unto , and therefore tho some of you may be allowed in true Charity , to be the Sheep of Christ , yet ye are but scattered until ye are returned unto Christ , the Shepherd and Bishop of your Souls , and know him revealed in you , to lead , rule and guide you , and feed you with the living Bread , and give you the living Water to drink , which he himself is , inwardly revealed , and that ye be turned away from all false Teachers and Shepherds , which is the earnest breathing and cry of my Soul unto God for you . G.K. Heads or Principles OF Christian DOCTRIN . CHAP. I. Concerning the Holy Scriptures . 1. THe Holy Scriptures of the old and new Testament being generally and worthily acknowledged by all Christians , to be writ by Divine Inspiration , without any mixture of Error , are a sufficient outward Rule and Standard , whereby to examin and try all Doctrins of men . 2. They contain a full and intire Declaration of all Christian Doctrin ; and therefore whatever Doctrins or Principles of Christian Religion men presume to teach , which they cannot prove and demonstrate from the Holy Scriptures , they lay no obligation upon any to believe them . 3. The Scriptures are only sufficiently and savingly believed and understood by the inward Illumination and Revelation of the Holy Spirit , which is the same in kind to that which God gave to the Saints of Old. 4. Although they contain a full and sufficient Declaration of all Christian Doctrin , yet they do not contain the whole Mind , Will and Counsel of God , as some say they do . Because there are many things , wherein God doth reveal of his Counsel to his Children , which are not in Scripture either expresly , or consequentially , altogether necessary to their Peace and Comfort ; as to instance in some particulars : First , It is a part of the counsel of God , for a Christian to know his inward Calling , and whether he be indeed one of God's called and chosen Ones ; whether in favour with God , and justified and sanctified ? And though the Scripture doth give infallible Signs and Marks of such an estate , yet no Scripture , nor Scripture-consequence can infallibly assure any man that he hath these marks ; but it is the spirit of God that only can and doth give them this assurance , Rom. 8.16 . 2 dly , All true Preachers and Ministers of Christ ought to know the mind and will of God , whether they be called of God to the Work of the Ministry , which Call is an inward Call , that is altogether necessary to their faithful discharge of so great a Work ; but this they cannot know simply by the Scripture . 3 dly , Every true Christian should know his inward Call , to Pray , or give Thanks , or perform any Religious Duty or Service unto God , as David said , When thou said'st , Seek my Face ; my Heart answered , thy Face , O Lord I will seek ; hide not thy Face from me , Psal . 27.8 . Again , 4 thly , It is commonly granted , that it is a Duty belonging to every Christian , to enquire the Mind and Counsel of God in every weighty matter and concern of our Life ; as if we be visited with any great Affliction inward or outward , to enquire with Job , Shew me , O Lord , why thou contendest with me . And as Rebecca , when the Twins strugled in her Womb , enquired at the Lord , and said , Why am I thus ? And the Lord answered her . Also in the case of Marriage , every true Christian man and woman , ought to enquire and wait for God's counsel , with whom to be joyned in Marriage , that they may know indeed the Lord's joyning of them , and that they marry in the Lord : But this cannot be known by any Scripture , or consequence from Scripture , but the Spirit of the Lord must reveal it , even the same that led Abraham's Servant to take a Wise to his Son Isaac . And every Christian should know the will and counsel of God in his outward Vocation , that it is of God , and so abide therein , as the Scripture saith , Let every man abide in the Calling wherein he is called of God. And as the Servants of God in days past , in traveling and sojourning from place to place , received the counsel of God , so do these now that wait for it in uprightness of Heart , as really as holy men did of old ; and as Philip received the Word of God , which he could not find in the Scripture , either expresly or consequentially , when the Spirit said unto him , Joyn thy self to this Chariot , when he was sent to preach Christ to the Eunuch ; and as Peter was sent to Cornelius , and Ananias to Saul , and many other the like instances ; and as James declareth , Men ought not to be rash or hasty to say , to day , or to morrow we will go into such a City , &c. for that ye ought to say , If the Lord will , James 4.13 , 15. Now how can a man know what the Lord willeth in such a case , unless it be given him by the Spirit of the Lord inwardly , to feel either a Command or Permission to do such a thing ? For whereas too many make the outward passages of Providence their rule , as to say , If Sickness , or some outward Impediment hinder not ; they constitute that to be the Will of God : And whereas many remove from one place to another , and Divine Providence doth not hinder them , and yet in that removal they have not had God's approbation , and it hath not had a blessing to follow it , but on the contrary ; for leaving their place , they have been exposed to sad Temptations , and have fallen under them . And lastly , there are many precious living Soliloquies and Intercourses betwixt the Lord and the Souls of his dear Children , while he answers the returns of their Prayers in living Testimonies , and words of his Holy Spirit ; which though they are agreeable to Scripture , yet are not express Scripture words , but are the real Words and Dictates of the Holy Ghost , speaking Peace and Consolation to them , beyond all utterance or demonstration of Speech , and wonderfully quickning and strengthning them in the inward man , as we find in the Psalms , and in the Song of Solomon , and other places of holy Scripture ; for by the living Word of God , as they come freshly and newly , or immediately from the mouth or spirit of God , the Souls of God's Children are quickned and kept alive , as Christ said , The words that he did speak unto his Disciples were Spirit and Life ; and man liveth not by Bread alone , but by every Word that proceedeth out of the Mouth of God. And David waited for the coming of the Word of God to quicken him , to wit , that God might speak unto him ; and he said , I will hear what the Lord will speak , for he will speak Peace to his Saints , and to his People . So here is God's Promise to all his Saints and People to speak Peace unto them ; and as he promised to his Israel in Hosea , Chap. 14. I will allure or perswade her , and bring her into the Wilderness , or a solitary place , and there I will speak comfortably unto her , or ( as the Hebrew hath it ) I will speak to her Heart . And this is an inward Speech : And the Scripture Promises , when God is pleased by his Spirit to apply them to the Souls of his Children , is as real and proper an inward Voice and Speaking of God unto them , as he spoke to the Prophets of old . 5. And therefore the Scripture doth not contain either all the Word , or Words of God , as some say , but many thousands of Words of God have been livingly spoke and utter'd by the Spirit of God , to the inward Ears of his dear Children , since the writing of the Scripture , and daily are and will be to the end of the World. And as it was said in the Apostles days , the Word of the Lord grew and multiplied , Acts 12.24 and 19 , 20. so ever since the Apostles and writing of the Scriptures , the Word of God hath grown and multiplied , and still shall and must to the end of the World ; and yet no new Doctrin or Gospel to be Preached , but the same which the Prophets , and Christ and the Apostles have already Preached . 6. And as Christ and the Apostles expounded the Scriptures of the old Testament by divine Inspiration and Revelation of the same Spirit ; without propounding any new Doctrin or object of Faith unto People ; so why may it not be so now ? yea , it is so , that some at this day by the same Spirit , do expound and open places of Scripture both of the old and new Testament , and yet bring no new Doctrin : And it is a far better way to have such Preachers and Expounders , who open and expound the Scriptures by the Inspiration and Revelation of the Holy Spirit , as the Apostles did , than for men to presume to open and expound them without all new Revelation or Inspiration , and who plainly confess , They neither Preach nor Write by any Infallible Spirit . And such mens Exposition , who declare they have no infallible Spirit , can neither be the word or words of God , which are infallible , but only the fallible word and words of man , and human Imaginations . 7. And as for the term [ Word ] the Greek of it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I find it variously used and translated in the new Testament , as first , to signifie Christ , Joh. 1.1 . 2dly , to signifie Treatise , Acts 1.1 . 3dly , Communication , Mat. 3.7 . 4thly , Vtterance , 1 Cor. 1.5 . & 2 Cor. 8.7 . & Ephes . 6.19 . & Col. 4.3 . 5thly , Word of Talk or Discourse , 1 Thes . 1.5 . 6thly , Reason , 2 Pet. 3.15 . & Acts 18.14 . 7thly , Preaching or Doctrin , 1 Cor. 1.18 . 8thly , Account or Business , as to have to do , Heb. 4.13 . and 9thly , the Hebrew word in the old Testament is translated , Order , Psal . 110.4 . 10thly , Matter , Psal . 45.1 . 11thly , Speech , Psal . 19.2 . and 12thly , the same Greek word is used by Paul to signifie , the empty and dead preaching of false Teachers , 1 Cor. 4.19 . And therefore whether the Scriptures may be called or are called the Word in Scripture , rarely or improperly , is not the proper state of the Question ; for it cannot be denyed , and is not denyed , but that rarely and improperly , the word is used to signifie Scripture or Scripture Words , either written or spoken ; and sometimes the words of evil men are rendred by the same Greek word in Scripture , as Ephes . 4.29 . and 2 Tim. 2. ●7 . But the true state of the Question is , Wheth●r first , the Scripture doth contain all the Word or Words of God ? And this I justly deny , for the reasons already given ; and indeed as the Word and Words of God are compared in Scripture ( Deut. 32.2 . ) to the Dew and Rain that falleth upon the dry ground to refresh it , and make it fruitful ) and the drops of the Dew and Rain are so many that they cannot be numbred ) which God hath been pleased to speak to the Souls of his People , and still doth , so nor can the Words of God be numbred by Men ; and therefore they are of a greater extent than all these set down in Scripture , which may be numbred ; and also they are compared in Scripture to Bread that is eaten , as Jeremiah said , cap. 15.16 . Thy words were found , and I did eat them ; and as none can number the small grains of flower that make up a Cake of Loaf of Bread , so none can number the words of God. Secondly , Whether the Scriptures only , as they are outwardly written , or spoken by the mouths of natural Men , or heard by the outward ears , or conceived only by the bare natural thoughts and understanding , be properly , and without all figure , the Word or Words of God ? I say , nay ; for the words of God are spiritual , and of an inward nature , as God himself is ; for the words of God are first , and properly , spoke to the mind and spirit of man , and the outward words , whether spoke or writ , are but the signs of them , as all outward words are but the signs of the inward thoughts of the mind , which are the words of the mind or heart of man within it self . Thirdly , VVhether he who only talketh Scripture words , and hath not the true sense of them , doth truly and properly speak the VVord of God ? And whether he that only heareth them from man , and hath not received the true sense of them , hath properly heard the VVord of God ? I say , Nay ; for it is not the bare Letter , without the sense , that is the Word of God properly understood . Nevertheless , the Letter of the Scripture in a figurative sense may be called the VVord , as the Map of England is called England , Moses his Books are called Moses , and Isaiah his Book is called his Vision , and John his Book is called his Revelation . CHAP. II. Concerning new divine Revelations and Inspirations . 1. THe places of Scripture , which they commonly bring against all new divine Revelations and Inspirations of the Spirit of God , prove no such thing , as will easily appear to any that are impartial and unbyassed in their understanding , if they will but read and consider them , which places are these following , as they are alledged and quoted by them called the Assembly of Divines at VVestminster , in their Confession of Faith , cap. 1. sect . 1. Prov. 22.19 , 20 , 21. Isa . 8.9 , 10. which places , if they prove now , that all new Revelation is ceased , they do as much prove , that it ceased in the days of Christ and the Apostles , yea , in the days of the Prophets that did succed them . Is it not admirable blindness that these men did not see how impertinent these Citations are ? And as for all the places of the new Testament cited by them , as Luke 3.4 . Rom. 15.4 . Mat. 4.4 , 7 , 10. 2 Tim. 3.15 . Heb. 1.1 , 2. 2 Pet. 1.19 . they do no more prove what these intend than the former ; for by their own confession , divine Revelation and Inspiration continued after all these places of Scripture were writ , for divers intire Books of Scripture were writ after them here alledged : And if they say , that all new Revelation did cease , as soon as all these Books of Scripture were in being , then they must also affirm , that all new Revelation did cease to divers of the Apostles , long before they deceased , because divers of them , and particularly John survived after he wrote his Book of the Revelation . 2. It is most readily granted , that God in his infinite Wisdom and Goodness was pleased , that there should be Oracles and Testimonies of his Truth and Gospel committed to writing , according to which the Doctrins and Words of Men , however so holy , that should come in after ages , should be tryed and examined ; for the Spirits of the Prophets are subject to the Prophets ; but this doth not prove in any wise , all ceasing of Prophecy , or Divine Revelation , or Inspiration by the same Spirit . The Apostles Doctrin and Preaching was tried by the Noble Bereans , whether it was according to the Scriptures of the old Testament ; but it doth not therefore follow , that the Apostle Paul did not preach by divine Revelation and Inspiration . And both Christ and the Apostles proved their Doctrin generally out of the Scriptures of the Prophets ; but that doth not argue that they did not Preach by new divine Revelation . 3. But for the further clearing of the matter , we are to distinguish betwixt new Revelation of new Doctrin , and new Revelation of ancient Doctrin . The Apostles had a new Revelation , yet not of any new Doctrin , but the very same that Christ and the Prophets preached before them , and all agreed in the same Doctrin for Substance , and yet had their own peculiar Visions and Revelations , which were new to them , to wit , new , though not in kind or specie , yet in particular or individual unto them . And so it is , as to us , we plead not for any new Revelation of any new Doctrin , Faith or Gospel , differing from what Christ , and the Prophets , and Apostles have taught before us , and is largely and fully declared in the holy Scriptures ; but for a new Revelation of the same Doctrin , Faith and Gospel which was revealed unto them : For as the Faith of the Prophets and Apostles is not enough to us , but we must also have the like precious Faith with them , 1 John 1.2 . and we must see with our spiritual Eyes , and hear with our spiritual Ears , and handle with our spiritual handling the Word of Life , as they did , so it must be newly revealed to us , and in us . 4. And if all new divine Revelation and Inspiration be ceased , then all spiritual seeing and hearing is ceased , and neither God nor Christ is , or hath been heard or seen spiritually , as the Saints did see and hear formerly , nay , not in the least degree , and all inward spiritual Sensation and feeling is gone , and all use or exercise of spiritual Series , which is sad tidings to poor Souls . But if any grant that there is any true and real spiritual hearing , seeing , tasting , and other spiritual Sensations of God , and divine things , they must also grant true divine Revalation the same in kind and nature with what the Saints had of old ; for what is the proper object of the inward hearing , and seeing , and tasting , and feeling ; Is it not God and Christ ? As David invited others saying , O taste and see that God is good . And as the Spouse said in the Song , I sate down under his Shadow with great delight , and his Fruit was sweet unto my taste ; his , Left-hand is under my Head , and his Right hand doth embrace me ; he hath brought me to his banqueting House , &c. and again , The King hath brought me into his Wine-Cellar . And can these sweet and heavenly Experiences be witnessed without divine Revelation , or Inspiration ? And whereas some say , It is Revelation by the Word and Spirit going along together , but not by the Spirit alone without the Word . I Answer , granting it to be so in a true sense ; for the Prophets and Apostles had both the Word and the Spirit going along together in their divine Revelations , according to Isa . 50.21 . and that did not hinder them to be real and proper in their kind . But that God hath limited and confined himself so , as never to give any inward enjoynment of himself to the Souls of his dear Children , by any inward sense , sight or hearing , but what is conveyed unto them always by means of Scripture words , is a most extravagant presumption to affirm , without all Scripture proof ; for besides that , the Soul may hear God speaking other words to it inwardly , than express Scripture words , though not contrary or disagreeing ; it oft falls out , that the inward and spiritual seeing , tasting and feeling may be enjoyed and witnessed , without all words composed of Letters or Syllables , even in a deep inward stillness and quietness , according to these words , Be still , and know that I am God. And as the outward seeing , tasting , smelling and feeling may be used without the present use of the outward hearing , so may the inward and spiritual seeing , tasting , smelling and feeling be used at times and seasons , without the inward and spiritual hearing of any Words formally composed of Letters and Syllables , or Scripture words , or so much as inwardly thought or conceived , which Men of spiritual Experience , who have their spiritual Senses cannot but readily grant . We find by common experience , that Words fall short to give us a sufficient and satisfactory knowledge of outward and natural things ; and therefore we desire rather to see , taste and handle them , than to hear the best or most true report of them . We love rather to see a pleasant Country , than to hear of it only ; and every good Child loveth to see his Parents , rather than to hear a report , or talk of them ; so every loving Wife loveth rather to see her Husband , and hear himself , and be imbraced by him , than to hear others tell of him : And the loving Subject is more glad to see his Prince , or King , of whom he hath received so many Favours , and to hear himself , than to hear others tell of him ; and thus it is with every Soul , that truly loveth God , they much rather desire to hear himself , and see him , than to hear others tell of him , as one well said , It is little to see Christ in a Book , but to see him , and hear him , and feel his most lovely Embraces , as his Children have witnessed , that is very precious . It is not the report , or discourse of Bread , however so true and large , that can satisfie an hungry man , or the report of good Drink that can satisfie a thirsty Man ; but to taste and eat of Bread , that only satisfieth him that is hungry , and to taste and drink of Water , Beer , Wine , or any other refreshing Liquor , only satisfieth the thirsty Man : And so to eat of Christ , and feed upon him who is the Soul 's proper food and nourishment , doth , and only can satisfie and content the hungry Soul , as Christ said , John 6.57 . He that eateth me , shall live by me . And Christ is not only the Soul's Meat , but its Drink also ; and therefore David said , As the Hart panteth after the Water-Brook , so panteth my Soul after thee , O God ; my Soul thirsteth for God , for the living God , Psal . 42.1 , 2. And surely , this so near and inward enjoyment of God and Christ cannot be without an inward and intimate , or immediate Revelation of him . And if words fall short to give to men a sufficient and satisfactory knowledg of natural and outward things , how much more then to give a sufficient and satisfactory knowledg of God and Chirst , and Divine things , as his Love , his Life , his Peace , and that inward Comfort and Consolation that is in his presence ? For the Scripture saith , 1 Cor. 2.9 , 10. Ear hath not heard , nor Eye hath not seen , nor hath the Heart of man conceived the good things that God hath prepared for them that love him , and wait for him : Where we see all words fall short to discover these things ; But God hath revealed them to us ( said Paul ) by his Spirit . And this God did promise as a general priviledg to all his People , of all Nations , even to bring them to his holy Mountain , and to destroy the face of the Covering spread over them , and make unto them a Feast of fat things , full of Marrow , and of Wines upon the Lees well refined : And what is this but the enjoyment of himself , seen and tasted by them ? And do not all true Believers eat the same spiritual Bread , and drink the same spiritual Drink , the Rock that followed Israel of old ? which Rock was Christ ? And surely this is beyond all Words or Declaration , and according to this the joy of God's People is called a Joy unspeakable , even such as words cannot express ; and the Peace of God is said to pass Vnderstanding , and the love of Christ , that it passeth Knowledg , because no Words , either spoken or conceived by men , can give the knowledg of these so great and divine and profound Mysteries , but only the Spirit of God , that searcheth the deep things of God , can discover them . Again , we find by common experience , that all outward teaching of men , presuppose certain Principles of knowledg of natural things , which they profess to teach , which Principles are partly known ( without men's teaching ) by the outward sense of them , and partly by inward Notions of Knowledg , innate in the minds of men ; and therefore it were altogether in vain , for a Master of Architecture or Navigation , to teach a man these Arts , who is altogether blind , and senseless , and stupid , and hath not any inward clearness of his natural judgment ; and even so it is , as to spiritural and divine things , all outward teaching of them doth pre-suppose some Principles of Knowledg of these very things , and some inward divine and spiritual Sense of them , or at least some inward ground and capacity , whereby that divine Sense may be excited in them . And therefore when Paul Preached to the Athenians , that professed themselves ignorant of God , he Preached him , Acts 17.16 , 27 , 28. near unto them , yea , so near , as the Stock or Root of a Tree is unto the Bud or off-spring that groweth upon it ; and this he proved from some of their own Poets , who said of men , that they are God's off-spring ; and he told them plainly the way to seek him , and find him , was by feeling him ; so that he joyneth these three together , to wit , seeking , feeling and finding ; for as a man in a dark Room , or having his Eyes shut , being perswaded that the thing he desireth to have , is at hand , or near to him , doth grope , and feel after it , and by feeling , doth within a little time find it ; even thus did Paul teach these ignorant Athenians how they might find God , and how all men , however so ignorant , have a time or opportunity given them to find him , God having determined the times before-appointed , and bounds of Habitation , wherein they may find him : And so from this inward Ground , or Principle of Knowledg in these Athenians , which they had before Paul Preached unto them , as a wise Master-Builder or Teacher , he proceedeth to Preach Christ , and the Resurrection , and eternal Judgment unto them , as a good Master or Teacher of natural Science beginneth with the first Principles of Knowledg , not to teach them , but presupposing them , and only calling the minds of the Scholars to remember , or take notice of them , and then from these Principles he proceedeth to teach them the mysteries of the Science . 5. But whereas many who deny all new Revelations of the Spirit , yet grant the necessity of the inward Illumination of the Spirit of God , To give the saving Knowledg and Vnderstanding of God and divine things , as these who gave forth the Westminster Confession of Faith , being an Assembly made up of Presbyterian and Independent Teachers , met at VVestminster about forty Years ago ; see Cap. 1. Sect. ● . Surely , if these men had been rightly acquainted with the inward Illumination of the Spirit of God , they would never have writ or given forth such Non-sense and Contradiction in the face of the World , as to grant the necessity of inward Illumination , and at the same time , yea , in the same Section or Paragraph , and within a Line or two , to deny all new Revelation ; for indeed inward Illumination is Revelation , and inward Revelation is Illumination , the thing is one , though the Names be distinct , as oft the same thing is expressed by variety of Names ; and the places of Scripture they bring to prove , the necessity of the inward illumination of the Spirit , do prove the inward Revelation of the Spirit , both which are one , as John 6.45 . and 1 Cor. 2.9 , 10 , 11 , 12. It is written in the Prophets , They shall all be taught of God ; every man therefore that hath heard and learned of the Father , cometh unto me . And that other place in 1 Corinth . 2.9 , 10 , 11 , 12. As it is written , Eye hath not seen , nor Ear heard , neither have entred into the Heart of man , the things which God hath prepared for them that love him : But God hath revealed them to us by his Spirit ; for the Spirit searcheth all things , even the deep things of God. For what man knoweth the things of a man , save the Spirit of a man which is in him ? Even so the things of God knoweth no man , but the Spirit of God. Now we have received not the Spirit of the VVorld , but the Spirit which is of God , whereby we know the things that are freely given us of God. There cannot be brought out of the whole Scripture more suitable places , to prove the necessity of divine Revelation than these are , the one plainly implying it , the other plainly expressing it . For to be taught of God , to hear and learn of the Father , as the Prophets and Apostles did , what is it , but to be taught by divine inward Revelation ? Or if they will say Nay , then the Prophets and Apostles were not taught of God , by the same Argument . And whereas they bring Paul's words , saying , God hath revealed them to us , to wit , these deep things of God , to prove the inward Illumination of the Spirit of God to all Saints , as well as to Paul ; the same proveth divine Revelation , as it is expresly so called by Paul in this very place ; for they must needs grant , that the divine Illumination which Paul had , was Revelation , properly so called , and what he had he holdeth it forth , as common in kind to all Saints and Believers . And as for the word Revelation , as signifying an inward operation of the holy Spirit in the Heart and Understanding , we find it to be a phrase more frequently used in Scripture , than the word Illumination , or Illuminated , or Enlightned , or to Enlighten ; yea , I find the word Illuminated out once used in all the English Translation of the whole Bible , but Revelation frequently is used in our English Translation , and reveal , revealed ; see Isa . 40.5 . and 53.1 . and 56.1 . Jer. 33.6 . Mat. 11.27 , 25. Luke 10.21 , 22. Rom. 8.18 . 1 Cor. 2 10. Gal. 1.16.3.23 . Phil. 3.15 . Ephes . 1.17 . Beside many other places . So that it is very strange , why these Faith-makers at Westminster should have such a grudge and prejudice at all new Revelation , a Word so frequently used in Scripture , and yet pretend so great kindness to new inward Illumination , which is the same ; for it passeth their skill , or any Man 's else , to divide or separate the one from the other . 6. But the great knack , nicety or mystery of this distinction lieth in this , that inward Illumination is only Revelation , subjective or effective ; and in that sense , some of that sort of Men , say , They own the necessity of inward Revelation , and hold it to be all one with Illumination . But they deny all inward objective Illumination , or Revelation , that is to say , any inward Revelation of any inward object , inwardly proposed to the Eye or Ear , or other inward spiritual Sense and Faculty of the Soul , the alone object of the Souls whole kowledge , faith , fruition , enjoyment of God , and communion with him , being the Scriptures , or God , Christ and divine things not in themselves seen , or enjoyed , but as they are to be seen and known , or revealed in the words of Scripture : Hence they who use this distinction , say , the inward Light , or Illumination of the Spirit , being only effective , or subjective , but not objective , i● medium incognitum assentiendi , or principium incognitum cognoscendi , that is to say , an unknown Principle , or mean of knowing and assenting , which may be illustrated by this similitude , that there is an inward vigour of Life , and natural Spirits , that are necessary to enable the outward Eye to see outward things and Objects ; but that inward vigor of natural Life and Spirits , is not the object of the Eye , nor seen by it ; or otherwise some may , or do understand by subjective inward Revelation , or Revelation on the part of the subject , the Soul 's inward knowledge , or perception , as in the outward sight of things of this World there is the vision of the Eye , or its sight and perception , and the Object seen , and perceived by the Eye : Also , in hearing , there is the hearing , or perception of the Ear , and the thing heard , be it Voice , or sound of Man , Beast or Bird , or musical Instrument . And thus , according unto these Mens Doctrin , the alone adequate formal Object of all faith , knowledge , fruition , enjoyment , sight and sense of the Souls of the most excellent Saints , either now living , or that have lived in all Ages past since the Apostles lived , is the Scripture-words . But this is all meerly begged , and taken for granted , without all proof , and altogether contradictory to the experience of all the true Saints of God , who have an inward sight , knowledge and enjoyment of God , far surpassing all Words or Writings ; And thus , according to these Mens Doctrin , all the knowledge or sight that the Saints have of God in this Life , is but as one that seeth England in a Map : but never saw the Land it self ; or as an hungry Man , heareth and readeth good words of Meat , but neither seeth , nor tasteth it ; and as a Woman heareth of a Husband she is married unto , or seeth his Picture on a Table , or on Paper , or readeth a Book that describeth his Beauty and Personage , but is never admitted to see him , or hear himself , nor to touch , handle or embrace him ; all which are sad tydings to Souls that love God and Christ ; but the best is , they are utterly false , and the experience of the Saints abundantly prove them to be false ; and such dark ignorant blind Doctrin , proveth sufficiently what dark ignorant blind Men these have been , or are , who have published their own shame and folly to the face of the World , and as blind and ignorant are these Teachers , who have since received and published the same blind Doctrin . But if the inward Light , or Illumination be altogether an unknown Principle to him that hath it , having no Evidence , or Light , or Demonstration of its own , whereby to discover it , how shall any Man be sure , or know surely that he hath any inward divine Light or Illumination ; for no Scripture can tell him that he hath it , or that he hath the Works of one that is divinely illuminated . One would think the bear naming , or mentioning such Doctrin , is enough to refute it , as to say , God and Christ is , and can only be known by words , or report and hear-say , whereas the Scripture saith , Ear hath not heard , nor Eye seen , what these things are , which God hath prepared for his Children : And yet all Scripture words the Ear doth hear , and the Eye doth see , 7. But to come to the Conclusion of the matter , it is to be noticed , or considred that there is a Doctrinal and sensible knowledge of God , or discursive and intuitive ; as for the doctrinal and discursive knowledge of God , it is granted , that it cannot be without words , either of Scripture , or some other words given by the same Spirit ; and also it is granted , that Scripture words , in God's ordinary way , are necessary to give to Men the said doctrinal knowledge of God and Christ , and many deep and mysterious things of the Christian Faith and Religion ; but this doth not prove the ceasing of new divine Revelation , but rather indeed establisheth it ; for the Prophets and Apostles , who had divine Revelation , were profited , taught and edified by their Fellow-Prophets and Apostles ; and especially the latter Prophets , were much helped by the Words and Writings of the fore-going Prophets , as Daniel confessed , he understood by Books , to wit , by Jeremiah his Prophecy , the number of the years of the Captivity , Dan. 9.2 . And Christ opened the understanding of the Apostles , to understand the Scriptures of the Old Testament , what they did declare of him ; and Paul freely confesseth , that the Scriptures of the Prophets were writ for his Learning , as well as of other Men , and yet he had great plenty of divine Revelation , beyond what many of them had ; and David said , he had more knowledge than his Teachers , and yet no doubt profited by them , and especially by the Prophet Samuel , and others that lived with him , and before him . Next , as to the sensible and intuitive knowledge of God , it can be , and oft is without all Words , either outwardly heard , or inwardly conceived , I mean words consisting of Letters or Syllables , such as are not the things , but signs of things , even as we have a sensible and intuitive knowledge of a Land , by seeing it , and eating the Fruit of it , and drinking the good Wine or Milk of it , tho' we are not hearing or reading of it , nor thinking of any words that ever we read or heard of it . And so , often the Souls of God's people enjoy a sweet sight , taste , and repast of him in a deep inward quiet and stillness of mind , having no words of any sort , that can be expressed in Letters or Syllables , so much as in their present thoughts or remembrance ; and this is the most excellent degree of Knowledge , and as far excelleth and transcendeth the other sort , as the sight taste and feeling of a thing doth the report or hear-say of it . It is also acknowledged , that oft it pleaseth God , to joyn of his Life to Scripture words , as Promises , Prophecies , or any others , as we hear , read , or meditate on them , and make them as Conduits , Pipes or Cisterns , or as Cups and Flaggons , to convey the divine Influences of his Life , and living Spirit of Life , and love to our Souls , but then they hinder not our Revelation , to be real , and true , and proper Revelation , as well objective , as subjective ; for as in drinking of outward Wine in a Glass , or Cup , we not only see the Glass or Cup , that revealeth the Wine , but also the Wine it self , and the Wine is the most desirable , and pleasant and acceptable object of both our sight and taste , and feeling , so that we regard the Glass or Cup little or nothing for it self , but for its use and service to us ; and if there be no Wine , or other refreshing Liquor in the Cup , we care not to use it , it hath no taste unto us , nor service , but as the Wine is in it : And thus it is with the living Soul , that thirsts after the living God , and to drink of his Spirit , that quickens and refresheth the Soul , when it seeth or perceiveth any divine Vertue or Life ( as God is pleased , when , how , or by whom to joyn of the same to it ) in Scripture words , either preached , read , or meditated , it is very glad , and most gladly maketh use of them , and giveth God thanks for his great mercy ; but without Life be joyned unto them , it is no more wisdom , nor discretion to use them , than for a Man to put an empty Flaggon or Cup to his Mouth to drink at it . 8. But if they say , There is no sensible or intuitive knowledge of God in this Life , at least since the Apostles days ; as indeed it is most , yea , altogether most agreeable to their Doctrin , who say , All new Revelation of the Spirit is ceased ; then I say unto them , they are miserable Comforters , yea , miserable and sad Gospellers to poor Sion ; they bring not glad , but sad tydings ; they cannot say , Behold , O Sion , thy King cometh unto thee ; they cannot say , Taste , and see that God is good ; they cannot say , The Life was manifested , and we have seen it , and declare it unto you , that ye may have fellowship with us ; they cannot declare the great kindness and love that Christ the Soul's Husband and Bridegroom hath to his Bride , but rather , their Doctrin preacheth him to be most unkind , and unnatural , never to let his Bride see him once all her Life , here in this World , nor yet once to hear himself , or taste , or touch , or handle him , or be embraced by him . They preach altogether an absent Christ , as some of them say , Christ is not really and properly in his People , or if present , a Christ altogether either dumb or silent , that being so near to the Soul , as to be in it , never speaketh one word in it , and always hideth his Face , and never giveth to the Soul one glance or shine of his Countenance . But if they be ashamed of this Doctrin , which yet is the very purport of it , who deny all inward nèw Revelation , and new Visitations of the Lord's love unto the Souls of his People , then let them be ashamed to preach , teach , or write , that there is no new Revelation of God and Christ , nor no immediate or inward teaching , no inward and immediate calling , or sending to the Ministry ; and let them be ashamed to own themselves to be the Successors of the ancient Protestants , who did acknowledge immediate Teaching , and calling unto the Ministry , and the Spirit of Prophecy ; and some of them had it , as George Wishard , and others , whose Prophecies Fox in his Book of Martyrs hath recorded . 9. And whereas these Faith-publishers at Westminster , one while deny all new Revelation , another while seem only to deny extraordinary Revelation , as they term it , cap. 18. section 3. is another piece of Non-sense , or Contradiction ; for if all new Revelation be ceased , as they expresly affirm , cap. 1. sect . 1. and 6. then there is neither ordinary nor extraordinary Revelation remaining , according unto their Doctrin . But the distinction of ordinary and extraordinary Revelation , may in a true sense , be well admitted by them who believe , that divine inward Revelation is not ceased ; for among the Prophets , Numb . 12.6 , 7 , 8. Moses's Revelation far exceeded the Revelation of the other Prophets , as is clear from Scripture , and in that respect was extraordinary : And we now plead for new divine Revelation , we mean not extraordinary , beyond what God was pleased to give to his Saints and Children , in an ordinary and usual way , from the beginning of the World , more or less , nor do we compare our Revelations with either the Prophets or Apostles , by way of equality , either in degree , or in all the various manners and ways which they had then : But we say , in that one way and manner , which was by God's inward appearance , and speaking in their Hearts , in the divine Seed and Birth , we do plead for divine Revelation , as the ordinary and common allowance and priviledge of all God's Saints and People , and not only to Saints , but to Men and Women , in order to their becoming Saints , they need God and Christ inwardly to speak unto them ; for it is the inward Voice and Speaking of Christ , that quickneth the dead Souls of Men , according to the words of Christ , The Dead shall hear the Voice of the Son of God , and they that hear shall live , John 5.25 . CHAP. III. Of the Supream Judge and Rule of Controversies , of Religion . IT hath been already acknowledged in the first Chapter , that the holy Scriptures are a sufficient outward Rule and Standard , whereby to try all Doctrins of Men , however so holy or wise they may be , or however much indued with the holy Spirit , because the Spirit of the Prophets is subject to the Prophets ; and as the holy Spirit of Truth is one , so the words of it do all agree , in all the true Prophets , Apostles , Evangelists , Pastors and Teachers ; and as is already said , the Noble Bereans were commended in Scripture , for searching the Scriptures to see and examin , whether the Apostles Doctrin was according to the Doctrin of the ancient Prophets that wrote the Old Testament ; and until the Apostles Doctrin was generally received , they did appeal to the Scriptures of the Old Testament , for a proof of their Doctrin , although that was not their only proof ; for they had a greater proof than that outward was , even the inward Witnéss and Testimony of the holy Ghost , that made both them , and their Doctrin manifest in the Hearts and Consciences of their Hearers , whose Hearts God was pleased to open . 2. And therefore in respect of any outward Rule and Standard , the Scripture is sufficient , and to be preferred in all respects to any other latter Writings , or Testimonies , or Records whatsoever ; first , because writ from a greater measure and depth of divine Wisdom ; for though the Spirit be one , yet it hath diversity of Gifts and Operations , and Administrations ; and all Men divinely inspired , had not the same clearness of divine Knowledge , Numb . 12.6 , 7 , 8. Moses exceeded the Prophets generally , David and Solomon exceeded many of them ; and Isaiah and Jeremiah exceeded others of them ; and among the Prophets some were as Fathers , some as Sons ; hence we read in Scripture , that God is the Father of Lights , and of these Lights , as to us , some are higher , and some lower , which some mystick Writers , both among Jews and Christians , have taken notice of , out of the Scripture it self ; hence they say , Moses drank at the Fountain , Samuel , David , Solomon , and some others , drank at the Streams ; and others of an inferior degree , at the Pond or Cistern : And they further say , Moses had his Revelations from Binah , Abraham from Gedulah , a step lower ; Isaac from Geburah , yet lower ; Jacob from Tipheret , yet lower , but partaking of both , signified by his dwelling in Tents , betwixt the Tents of Abraham and Isaac ; David sometimes from Tipheret , and sometimes from Nezah and Hod ; hence we read some of the Inscriptions of his Psalms to Nezah ; and sometimes from Mulcuth ; and they say that the ordinary Prophets had their Revelations from these two divine Measures , Nezah and Hod , called Exod. 38.8 . The Looking-Glasses of the Lords Hosts that Assemble at the door of the Tabernacle , ( see the Heb. text ) But Moses had liberty to go into the heavenly Tabernacle it self , and so had some others . And that God did make himself more known to Moses , than to Abraham , Isaac , and Jacob , is clear from these words of his to Moses at the Bush , I appeared to Abraham , Isaac and Jacob by the Name of God Almighty , but by my Name Jehovah , was I not known to them , Exod. 6.3 . And concerning this distinction of divine Gifts and Illuminations , Paul declareth , saying , To one is given the Word of Wisdom , to another the Word of Knowledge , to another Faith , all by the same Spirit . Hence we read in the Proverbs , Wisdom , Understandang and Knowledge distinguished , Wisdom buildeth the House , Vnderstanding establisheth it , and Knowledge filleth the Chambers with all precious and pleasant Riches , Prov. 24.3 , 4. Therefore Wisdom is a degree above Understanding , and Understanding a degree above Knowledge , all which divine Measures are set in order , as the parts of a Tree , with Root , Branches and Tops , or as the Members of a Mans Body , by way of Allegory and Analogy , Cochmah , Binah and Daath , belonging to the Head , Gedulah , Geburah to the right and left Hand and Arm , Tipheret to the Body , Nesah , Hod and Jesod to the Thighs and Legs , &c. and Mulcuth lowest of all ; all which make up , by way only of allegory and analogy the Parts and Members of the Son of Man , or heavenly Adam , as both Ezekiel and John saw him upon his Throne . The English Names of these Hebrew words , all which are found in Scripture , in their true order , are these following , Cochmah , i e. Wisdom , Binah , i. e. Understanding or Prudence , Daath , i. e. Knowledge , ( see 1 Chron. 29.11 ) Gedulah , i. e. Magnificence , Geburah , i. e. Power , Tipheret , i. e. Beauty , Nesah and Hod , i. e. Victory and Glory , Jesod , i. e. Foundation , and Mulcuth , i. e. the Kingdom . And secondly and most especially , we give the Preheminence to the Scriptures beyond all latter Writers , because we are well assured that the Scriptures throughout are pure , without all mixture of Error or Mistake ; and this is generally granted by all Christians , that the Scriptures are really so , being duly and rightly translated , but we are not assured that any mans or mens Writings since , are altogether pure and free of all mixture of Error and human Weakness , until they be duly examined and found to agree to the holy Scriptures , and to the inward testimony of the holy Spirit ; for altho' whatever the Spirit of God inwardly revealeth , is infallible and pure from all mixture of Error , and whatever any man saith or writeth , as he hath receiv'd it from that , his Testimony is pure , and without mixture ; yet we are not assured that any man or men are in that state of Perfection , that they may not by human frality , in some measure or way , more or less , decline or depart from the pure and infallible Teachings of the Spirit of God ; for as it is possible they may purely and chastely keep unto them , so for want of due watchfulness and holy care , they may more or less depart from them , and so there may be a mixture of Truth and Error , both in their Understandings and Words ; and therefore they are not to be taken on trust , but both their Doctrin in all things is to be tryed by the Scripture , and their Spirit by the Spirit of Truth , as every one is able , according to what he hath received . All which doth not hinder but that the Spirit of God in our day both teacheth and leadeth infallibly , although the Disciples and professed Followers of it at times , by weakness , may be liable to mistakes . 3. And as concerning that phrase or expression that some use , That the Spirit of God speaking in the Scriptures , is the supream Judge of all Controversies of Religion , although it is no Scripture phrase , nor proper , but figurative , as when a man is said to speak in his Books or Writings ; yet in a figurative sense it might be allowed , if they did not confine all the speaking of the spirit of God to his only and alone speaking in the Scriptures , so as that the Spirit speaketh not at all , as they would have it , in the Souls and Hearts of Men , as he used to do in the Prophets and Apostles . And because they have a wrong sense of it , and that it is not proper , but figurative , it is better not to use it . And in the room of it , I say , the Spirit of God speaking in some measure in the Heart of every true Believer and Spiritual man , opening and expounding the Scripture unto him , in the due and diligent use of reading , hearing , and meditation of Scripture words , or any other means of God's appointing for our Institution , and especially in the frequent use of fervent and earnest Prayer , praying earnestly with David , who was richly indued with divine Revelation , Open my Eyes , that I may see the wonderful things of thy Law ; and most especially in our being found in the way of Righteousness , and faithful Obedience , to what is already revealed unto us ; for as we are found here , we have good warrant to expect that where any doubt , or Controversie in Doctrin , or in the meaning of a place of Scripture doth arise , that God's holy Spirit , whom Christ hath promised to his Disciples , to teach them all things , and to lead them into all Truth , will indeed judge and decide the matter in question , in their Hearts , by his secret Light , and Teaching or Revelation . And let it be noted , that I say , it is not the Spirit abstractly considered from the Scriptures , or our due use of them , or the duty that God requireth of us , but it is the holy Spirit opening , or expounding the Scriptures unto us , in reading , hearing , meditation , prayer , waiting , and obedience to what we already know , that it is the Judge of all Controversie in matter of Doctrin . 4. Next , as to the Rule , as the Scripture is the best and only external or outward Rule and Standard , it is worthily preferred to all other outward Records and Testimonies ; yet because we both believe the Scriptures not simply for their own Testimony , but for the inward Witness and Testimony of the Spirit , and also because we can only understand the Scriptures but by the said inward Witness and Testimony of the holy Spirit ; therefore the inward Witness of the spirit , or the spirit inwardly witnessing both to the truth , and true sense of Scripture , is the greatest and primary Rule , as John plainly testified , saying , If we receive the Testimony of Men , the Testimony or Witness of God is greater ; and he that believes hath the Witness in himself , and hath set to his Seal that God is true . And therefore Paul recommended his Doctrin to the Witness of the Spirit in the Hearts and Consciences of the Hearers , and told the Thessalonians , 1 Thess . 1.5 . that his Gospel came unto them not in word only , but in Power , and in the holy Ghost , and in much assurance : And he told the Corinthians , that their Faith was to stand in the Power of God ; and therefore not in the bare words that he preached , for he did not preach himself , nor his Words , but Christ to be the Foundation of their Faith. CHAP. IV. Concerning ministerial Gifts and Qualifications , and the Call to the Ministry ; the nature and manner of true Preaching , and Praying , and Singing , and the true Gospel-Maintenance to the Ministry . 1. BEcause of the near and close connexion and dependance , that the things mentioned in the Title of this Chapter , have with the truth of what is delivered in the preceeding Chapters , therefore I do see it meet to treat of them in this place . The common Doctrin and Opinion of these , who deny all new Revelation of the holy Spirit , is , that natural and acquired Parts of Letter-learning , without divine inward Revelation or Inspiration , is sufficient to qualifie a man to be a Minister of the Gospel , and is necessary to his esse or being of a Minister , and Grace or true Piety and Holiness , is only accidental , and doth but only contribute to his bene esse , or making him the better . By Letter-learning , they do not only mean human Arts and Sciences , and the knowledge of Greek , Hebrew and Latin , but especially a Letter-knowledge of the Scripture , without any saving Grace , or illumination of the Spirit , as being essential to a Minister : And indeed they say agreeable enough to their own Doctrin ; for if all new Revelation of the Spirit is ceased , what is left behind to qualifie a Man to be a Minister , but only natural and acquired parts of Letter-learning ? Nor can they with any Reason , affirm , according to their Doctrin , that true Piety and Holiness is essential to a Minister , otherwise no Man is a Minister without it , and then it doth follow , that no Man can infallibly be known whether he be a real Minister , yea or nay ; for if divine inward Revelation be ceased , then all infallible discerning of Mens Spirits , and spiritual estates is ceased , and no Man can know another infallibly , whether he be a Saint or Hypocrite ; for they grant that a Hypocrite may have all the outwards of a true Christian , as the Pharisees that made clean the outside , but their inward was full of Rottenness and Uncleanness . And if a Man cannot be known to be a true Minister , according to their Doctrin , the People are in a woful case , as concerning that they call their Sacraments , and especially that called the Supper , which they say cannot be administred but by a true and real Minister ; and if any that is not a true Minister , should presume to do any such thing , as to Bless , or Consecrate , and set apart the Bread and Wine from common use , it would be no Sacrament at all , as some , or most of them affirm . 2. Now that divine Revelation and Inspiration , is necessary to the Being or Essential Constitution of a Minister of Christ , is evident from the Doctrin already delivered ; because it is necessary to the being or essential Constitution of every true Christian . No man is , or can be a true Christian without inward divine Revelation or Inspiration , and therefore without the same , no man can be a true Christian , or Gospel-Minister , for that which is absolutely necessary to constitute a true Christian , or Believer , is absolutely necessary to constitute a true Christian Minister , otherwise it might be said , a man may be a true Christian Minister , and yet no true Christian . But every true Minister of Christ , as he ought to be a true Christian , so he ought to be more than an ordinary Christian , so as to exceed or excel them , both in Spiritual Knowledge , and other spiritual Gifts , even as in natural teaching , the Master or Teacher should exceed the Scholar ; for if Divine Inward Revelation , and Inspiration , together with other spiritual Gifts , are the common priviledg of all true Christians , in some degree , more or less , according to their several growth and capacity , much more are they to be found in the true Ministers of Christ , who are both to feed the Babes with Milk , and the strong Men with Meat , and to be , Rom. 2.19 , 20. the guide of the Blind , a Light of them which are in Darkness , and Instructors of the Foolish , and Teachers of Babes , and also who can speak Wisdom among them that are perfect ; according to which Christ said to his Apostles , Ye are the Light of the World , and the Salt of the Earth . 3. But more particularly , it is apparent from the Scripture , that there is a peculiar Ministerial Gift or Gifts , that God giveth to all his true Ministers , to fit or qualifie them for that great Work , whereby to make them able Ministers of the New-Testament , not of the Letter , but of the Spirit ; the which Gifts are the Purchase of Christ , and the Fruits and Effects of his Death , Resurrection and Ascension , as is clear from Ephes . 4.8 , 11 , 12. When he ascended on high , he led Captivity captive , and gave Gifts unto men , and he gave some Apostles , and some Prophets , and some Evangelists , Pastors and Teachers . Where altho' it may be granted , that some of these are extraordinary , as namely , Apostles , and some ordinary , yet all are given to the Church by Christ , as the Fruit and Effect of his Purchase ; and that therefore all ordinary Ministers , who are indeed true Ministers of Christ , are indued with some measure of Spiritual Gifts , in more or less , according to the good pleasure of God. And as concerning the spiritual peculiar gifts of the holy Spirit ( besides these that were common to all , such as Faith , Love , Hope , Knowledge , Meekness , Temperance , Patience , Brotherly-kindness , Charity ) the Scripture doth expresly mention them in divers places , 1 Cor. 12.8 . To one is given by the Spirit , the Word , i. e. Speech or utterance of Wisdom , to another the VVord of Knowledg ( that is , some degree inferior ) to another Faith , that is , some peculiar degree of Faith , for some peculiar Service , besides the Faith common to all Believers ; and all these are ordinary , and have still remained in the true Church ; but together with these in the Apostles days , there were extraordinary Gifts ; which God may give , or with-hold , as he pleaseth ; as not being essential to a true Minister of Christ ; such were Gifts of Miracles , Gifts of Healing , Gifts of Tongues , and the like . And as concerning Prophecying , it was either extraordinary , or ordinary ; extraordinary was a fore-telling of particular things to come , as was that of Agabus , his fore-telling that Paul should be bound at Jerusalem ; ordinary , was the ordinary and usual manner of Preaching by the Inspiration and motion of the holy Ghost , in Doctrin , Exhortation , Correction , &c. Moreover concerning this diversity of spiritual Gifts , Paul saith , Rom. 12.6 . Having then Gifts , differing according to the Grace that is given to us , whether Prophecy , let us prophecy according to the proportion of Faith ; or Ministry , let us wait on our Ministry , or he that teacheth , on teaching , or he that exhorteth , on exhortation . And likewise Peter , concerning these spiritual Gifts , saith , 1 Pet. 4.10 , 11. As every Man hath received the Gift , even so minister the same one to another , as good Stewards of the manifold Grace of God. If any Man speak , let him speak as the Oracles of God : If any Man minister , let him do it as of the Ability ( or vertue ) which God giveth , that God in all things may be glorified through Jesus Christ . And as touching spiritual Gifts , that were not common to all Christians , but peculiar to some , Paul exhorted the believing Corinthians , saying , 1 Cor. 14.1 . Desire spiritual Gifts , but rather that ye may prophecy . And he declareth what that prophecying was , vers 3. He that prophesieth speaketh unto Men , to Edification , and Exhortation , and Comfort . And vers . 5. Greater is he that prophesieth , than he that speaketh with Tongues , except he interpret , that the Church may receive edifying . And concerning the great power and virtue of Prophecying , he said further , vers . 24 , 25. If all Prophesie , and there come in one that believeth not , or unlearned , he is convinced of all , he is judged of all : And thus are the secrets of his Heart made manifest , and so falling upon the Person , to wit , ( that did Prophesie ) for so the Words may be better translated ) he will worship God , and report that God is in you of a truth . 4. Now in the true Church , and among the true Believers , there was a spiritual discerning or judgment that they had , whereby they did know who had these spiritual Gifts , and who had them not , who spoke , and preached by the Spirit , and who did pray and sing by the Spirit , and who did not , and who not only had the Words , but the Power , and who had only the Words , and had not the Power ; and these were false Apostles , and false Teachers , and Hypocrites , that had good Words , which they did take or receive from other Men , but had not that good Power and Spirit that was in the true Ministers of Christ , and because they had not that good Power , their Ministry and Words were dead , dry and barren ; and such the Scripture compareth to Clouds without Rain , and Wells or Cisterns without Water ; and of such Paul said , he would know not the Speech of them which are puffed up , but the Power , 1 Cor. 4.19 . The which spiritual discerning or judgment , as it was in some measure given in common to all true Believers , as the sense of Taste is given in common to Beasts & Mankind , whereby to relish things sweet or bitter , and Meats and Drinks , that have the true Nourishing Virtue in them , so it was given in some greater measure to some than to others , according to their growth , experience , and exercise or use of their spiritual senses , even as both among Men and Beasts , some do far excell others in the sagacity of the Taste of outward things , and so in the Smell of things , as Flowers , Spices , &c. and according to this spiritual discerning and judgment , Paul said to the Corinthians , 1 Cor. 14 , 29. &c. Let the Prophets speak two or three , and let the other judge : If any thing be revealed to another that sitteth by , let the first hold his peace ; for ye may all prophecy one by one , that all may learn , and all may be comforted , and the Spirits of the Prophets are subject to the Prophets : For God is not the Author of Confusion , but of Peace , as in all the Churches of the Saints . So , we see here was good Order , where in one Meeting two or three might speak one after another , or more , if they had any motion of the Spirit so to do , and in that case , the first speaker was to give place to him : But nothing of this is to be found among these Churches who deny all inward new Revelation of the Spirit , but one Man must take up all the time , and preach over the People one Year , after another , and the people ever learning , and yet never able to come to the knowledge of the Truth , as was the manner of false Teachers in days past , who had the Form of Godliness , but denyed the Power thereof , who were to be turned from , 2 Tim. 3.5 , 6 , 7. And concerning the trying and knowing of Spirits , as well as Doctrins , the Apostle John writ in his General Epistle , 1 John 2.1 . Believe not every Spirit , but try the Spirits , whether they are of God. Now this ability to try Spirits , is greater than barely to try whether a Man's Doctrin be true or false ; for it is possible a Man may Preach for an hour , or more , words of Doctrin that may be true , and yet his Spirit not be of God. And that which gave them this Ability , to try all Spirits , as well as Doctrins , was the Vnction , or anointing from the holy One which they had received , 1 John 2.20 , But ye have an Vnction , from the holy ' One , and ye know all things . And vers . 26 , 27. These things have I written unto you , concerning them that seduce you , i. e. seek to seduce you ) But the anointing which ye have received of him , abideth in you , and ye need not that any Man teach you , but as the same Anointing teacheth you of all things , &c. 5. But because it is taken for granted , and laid down for a Fundamental among Presbyterians and Independent Teachers , as well as many others , That all inward divine Revelation and Inspiration , such as Believers had in the time of the Apostles , is ceased , therefore they lay no claim to any of these spiritual Gifts , and plainly confess they have them not , and also that they have no Infallible discerning or knowledge what Men are truly gracious , and holy , and living Members of Christ's Body , and what not . And therefore when these and other places of Scripture are brought , that declare how true Ministers of Christ had spiritual Gifts of Ministration , some in a lesser degree , and some in a greater , they alledge , all these Gifts are now ceased ; and the reason they give , is , because all inward divine Revelation and Inspiration , such as the Saints formerly had , is altogether ceased . Whereas if they did grant , that inward divine Revelation did continue , they would also readily grant , that these spiritual Gifts of Ministry did continue , and a spiritual discerning and ability , whereby to know Infallibly who were indeed indued with the Spirit of God , and who did preach and pray by the Spirit , or sing by the Spirit , and who not . And the like concerning the Ministerial Call , if they did grant , that divine inward Revelation and Inspiration did continue in the Church , as the common Priviledge of all true and sound Believers , as being given to all and every one of them , to lead them into all Truth , they would readily enough grant , that Ministers had an inward Call to preach , and exercise other Ministerial Services and Performances , as these Ministers did of old . So that indeed this their Doctrin , That inward divine Revelation is ceased in the Church , and in Believers , is the foundation of many other false and pernicious Doctrins , yea , almost of all the false and erroneous Doctrins they have among them . And since it is so , that they have no Belief of having the Spirit of God inwardly inspiring them , and revealing in them the things of God , and inwardly teaching them the Mysteries of the Kingdom , What is their Ministry , or Church or Ordinances ? All made things of Mans making , and inventing , and setting up ; a Man-made Church , Man-made Ministry , Man-made Ordinances , and a Man-made Worship . And though they say , they hope they have the Spirit , and seem at times to lay great stress and weight upon it , and the need of it , not only to believe , but to do all good and acceptable Works and Performances , yet their blind Doctrin and Unbelief , that all inward divine Revelation is ceased , doth so blind and darken them , generally , and make them so spiritually stupid , senseless and benummed , that they plainly confess , They have no infallible assurance , or infallible knowledge that they have the Spirit of God , or any of these gracius Motions and Operations of the holy Spirit . For according to their blind Doctrin and Faith , all the motions and operations of the Spirit are only effective , but none of them objective , and any Illumination that they have is only effective , and not objective , that is to say , is no immediate object of their knowledge , or feeling , or spiritual perception , the Spirit only works in them , so to speak , as fire or heat works in Stone , or Iron , or Wood , but the Stone , Iron or Wood hath not any inward sense or perception of it ; for if they did grant , true spiritual sense and spiritual feeling or perception , they would grant infallible knowledge of these things , even as our outward senses , when sound and duly qualified , and within due circumstances , give us an infallible knowledge of outward things ; for is not every sensible Child infallibly sure that it both seeth its Mother , and feeleth her , when the Mother is handling the Child , and feeding it ? And doth not the Suckling on the breast surely know the Milk that it sucketh , and can well distinguish the breast that hath Milk in it , from that which is dry and empty ? But as the Epistle to the Hebrews saith , Things made , ( to wit , the things of Mans making , without the Spirit and Power of God inwardly revealed ) are all to be removed , Heb. 12.26 , 27. Yet once more I shake not the Earth only , but also Heaven . And this word yet once more , signifieth , the removing of these things , that may be shaken , as of things that are made , that those things which cannot be shaken may remain . Let them consider this , who seem to themselves to have a Church Constitution , Ministry , Discipline , Worship , far above others , as Heaven is above Earth , as the Presbyterian Church thinks she is above the Episcopal , the Independent Church thinks she is above the Presbyterian , the Baptists think themselves above both , and yet all these , as well as others , are open and declared Enemies to the holy Spirit , his inward Revelation and Inspiration , by which alone the true Church is a living Church , and the Ministry a living Ministry , and every true Member a living Member , and all truly Religions , Duties and Services are living . But made things of Mans making , are all dead things , and therefore must all be shaken and removed , not the made Earth only , but the made Heavens also , of Mans making , made Faiths , made Worships , made Ministers , made Covenants , all things of Mens making without the Spirit and Power of God inwardly revealed , must all be removed , and every plant that is not of the heavenly Fathers planting , must be plucked up . But if any of them say , Our Churches , our Ministry , our Faith , our Worship , our Covenant is not so , for we have the spirit of God assisting us , and working together with us . This answer is but a meer presumption or Conjecture , seeing they deny all inward Revelation and Inspiration of the Spirit , which gave the Believers and Saints in former ages , an infallible kowledge and assurance that they had the Spirit of God ; for the Spirit that they claim unto , as they say , doth only work in them effectively , but not by way of object ; it is altogether an unknown mean or principle of operation , it hath no proper light , or evidence , or demonstration of its own , such as the Spirit that was in the Apostles is no infallible spirit , that they have , but fallible , and therefore their Faith is fallible , their Knowledge fallible , their Hope fallible , and every thing in them fallible , dubious , conjectural and uncertain , and they only think that they have the Spirit of God , and a spiritual knowledge of things ; and when asked , they dare not say , their thought hath any infallible assurance in it ; as all true assurance is Infallible ; yea , some of them are so dark , ignorant and blind , that to me in my hearing , have affirmed , That the Apostle Paul was not infallibly sure that he had the Spirit of God , bringing Paul's words , 1 Cor. 7.40 . I think also , that I have the Spirit of God. But according to his blind argument , the holy Ghost is not infallibly sure , for the same Greek word is applied to the holy Ghost , Acts 15.28 . It seemed good to the holy Ghost ; but this is blasphemous to think or affirm , and I see not how they can clear their Doctrin of Blasphemy , to say , That they have the Spirit of God , and yet to affirm , That they have no Infallible Spirit : The plain English of which is , that the Spirit of God and God himself is fallible . 6. But the great cause and reason , why all true Ministers and Preachers of the Gospel should not only be truly godly and holy Men , but also should be indued with some more than ordinary power of the holy Spirit , and communications thereof , not common to all Christians , at least in degree , though one spirit in all , is , That the Ministry of every true Minister of Christ , is a Ministration of Grace , of Spirit , of Life and Power , which doth emanate or flow forth from or through the Minister or Preacher , as living Waters that emanate and flow from a living spring or fountain , which reach and flow into the hearts and inward parts of the Hearers , such as are sensible , and whose hearts God is pleased to open to receive them , and sometimes to the opening and making alive the dead souls and hearts of many hearers , whereby not only many that are spiritually dead , are made alive , but the living are made more living , and livingly refreshed and strengthened ; and though this can hardly , or not at all be received by many , yet thousands can witness it from living experience , that they have felt streams of divine Life , Power and Vertue to spring and flow forth , from the Spirit of Christ , in faithful Preachers , into their souls and inward parts , to their exceeding refreshing , and strengthning in the inward Man ; and the Scriptures abundantly confirm it , that so it was in the primitive times , the Ministers of Christ , were the Ministers of the Spirit and Power of God , and the outward and audible Words that reached the outward Ears , were only as a Conduit of Conveyance , to convey and transmit that heavenly Virtue that flowed through them ; and therefore the Ministers of God are called in Scripture flames of Fire , and their Words and Preaching have a divine and spiritual Fire , and Heat in them , that exceedingly warm and melt the cold and congealed Hearts of many Hearers , and that Fire is a living Fire , or Power of Life to quicken them . And this was it that made the two Disciples , going to Emaus , say , How did not our Hearts burn within us , while he spoke to us by the way , and opened the Scriptures unto us ? And when Christ preached to the People , it is said , he spoke with Authority , that is , Power , and not as the Scribes ; and so did the Apostles , as Paul declared , That his Preaching was in Demonstration of the Spirit , and of Power . And Christ and the holy Spirit spake in him to the People , when he preached ; and so did it in all the other Apostles and Ministers of Christ , and the Hearers , who had and knew Christ in their own hearts , had a Proof sufficient that Christ spoke in Paul , by what they felt of that spiritual Vertue and Power that did flow forth through him in his Ministry . And according to this , Peter exhorted , That he who ministers , should minister of the Power that God giveth , as good Stewards of the manifold Grace of God : So they ministred not only Words , but Grace , and Power , and Life to the hearers . And thus there is a communication of the Grace , and Graces of God , not only betwixt Ministers and Hearers , but among all the Faithful , who are as one living Body , but many Members , and every Member a living Member , and ministring Life one to another , as it is in the natural Body ; and this is that Communion of the Saints that the Scripture testifieth , that they had together in the Spirit , which did knit their Hearts together in Love , unto all Riches of the full assurance of Understanding , Col. 2.2 . And with such living instruments , that are spiritually made alive unto God , doth God work , to make their Ministry effectual and fruitful , to convert and beget Souls unto God , and when begotten , to nourish and feed them with the sincere Milk of the Word , which Milk is not the outward Words , but the Life that is in the Words : For as in the outward , God doth not work with a dead Man , to beget outward and natural Children , but with the living ; so it is with Men spiritually living , with whom God worketh , to beget Sons and Daughters spiritually unto God , where God only properly and principally is the Father , and Men but Instruments with , and by whom he worketh ; and in order to this spiritual begetting of Sons and Daughters unto God , by the Ministry of faithful Preachers , God giveth unto them a spiritual and divine Seed , which they convey in their words into the Hearts and Souls of their Hearers , according to 1 Cor. 9.10 . He that ministreth Seed to the Sower . And Isa . 55.10 . That it may give Seed to the Sower . So that there is a divine and spiritual Seed in the Words and Preaching of a true Minister of Christ ; for the words are living Words , and are not his , but the words of Christ , and of the holy Spirit that speaketh in him . But he that speaketh Words , as suppose Scripture-words , and not by the Spirit of Christ speaking in him , there is no divine Seed in the Words , there is the form or body of the Words , but there is no Soul or Life in them , as he speaks them . And these Men are like that Harlot which took hold of Josephs garment , but himself she could not enjoy : So many get the outward form of the words of Truth , but the Spirit of Truth they have not , and who have it not , cannot minister it : And therefore Paul imputeth all the good Fruit and Success of his Ministry not to himself , but to the Grace of God that was with him , and in him , 1 Cor. 15.10 . How then can a graceless Man have any fruit or success in his Ministry , seeing all fruit and success belongeth not to the Man , however so well furnished with natural or acquired parts , but to the Grace of God ? It is Grace , Grace , that maketh a Man's Preaching effectual to the Hearers , and that Grace is in the Minister , and worketh both in him , and with him in the Hearts of the Hearers , where God is pleased to concur , and give the blessing and increase ; and thus the Grace of God is like a good Seed and Plant , that not only bringeth forth Fruit in that little spot of Earth , where it was first planted , but spreadeth abroad , and filleth many other parts and places with it , and hath new Roots and Seeds continually encreasing and multiplying . 7. And as concerning the Call to the Ministry , It is worthy of great observation , how they are pinched and narrowed to give any colourable account of their Call , who deny all inward and immediate calling to the Ministry , and especially such of them , who say , The Church of Rome is no true Church , but a Harlot , and the Pope is Antichrist ; as the Westminster Cenfession of Faith doth expresly call him , cap. 25. sect . 6. and yet the Presbyterian Ministers generally derive their Call from him ; and I have heard divers of them expresly affirm it , being questioned about their Call , whether immediate or mediate ? they have answered mediate , from the Apostles ; and then being urged to shew the Line of Succession , through which that mediate Call is conveyed unto them , they have plainly said , The Popes of Rome , as one lately , a Preacher in New-England said , before some Hundreds of People , That their Call to Preach , was by the Popes of Rome ; and so according to their own Doctrin , by Antichrist . Surely these men do not believe that Christ is in them , either to call , or furnish them in their Ministry , who must go so far as Rome to bring it , and from him too whom they call Antichrist . But they think Rome , and the Pope however much distant from them , is much nearer than Christ and Heaven , from whom the true Ministers have their Call. 8. And as all true Preaching ought to be by the Inspiration and moving of the Spirit of God , so all true Praying and Singing , both in private and in publick ; for still that is it which the Scripture enjoyneth , Ephes . 6.18 . to Pray always with the Spirit , or in the Spirit ; and no man can say that Jesus is the Lord , either in Preaching or Praying , but by the holy Ghost . And I charge them to produce one Instance , where Praying without the Spirit is commanded any where in Scripture , or was ever practised by any of the Saints , without the Inspiration of the Spirit . Do they not grant , that all the Prayers recorded in Scripture , did proceed from divine Inspiration and Revelation ? And if their Prayers do not , they are quite of a Bastard kind ; for the true Worshippers Worship the Father in Spirit and in Truth , and the Father seeketh such to Worship him , and none else . And whereas some say , Then men who neglect Prayer , are excusable , because they have not the Spirit to move them to Prayer . I answer ; Not , they are not in the least excusable , for as he that oweth a sum of Mony to his Prince , though he hath not wherewith to pay his Debt , is still Debtor , and yet must not pay with false Coyn , but true ; so he , who hath not the Spirit 's assistance and help to Pray , is still obliged to Pray , but not without the Spirit ; and that he hath not the Spirit 's help at all seasonable and requisite times for Prayer , it is his own default , who hath resisted the Spirit , and provoked him to with-draw his necessary assistance from him ; for the Spirit of the Lord is ready to give his seasonable help to all men , to help them both in Prayer , and Thanksgiving , and all other commanded Duties and Performances . And as for Singing on a Book , and with artificial Musick , and notes or tones , it is no part of Gospel-worship , being no where either commanded , or practised in the New-Testament . And it is strange , that these men should be against Praying on a Book , and yet Sing on a Book , for if the one be not Spiritual , the other is not . 9. There are others , such as these called Independents and Baptists , who deny all immediate Call to the Ministry , and yet betake themselves to as poor and shiftless evasion about their Call , as the former . They say , They have the Call of the Church . But still the question is , Whence had the Church her Power , either immediately or mediately ? And then the former difficulty returneth : for they cannot say , their Church hath been visible from the Apostles days ; and besides , the Church is posterior to the Ministry , for by true Preachers and Ministers , people come to be converted , and so to be made fit Members of a Church , and therefore the Ministers , by whom their Church was first raised , or gathered , cannot have their Call from the same , for that were to put the Effect before the Cause ; or to say , the Church called the Ministers , and the Ministers called the Church , is to run into a Circle ; as to say , the Egg bringeth forth the Hen , and the Hen bringeth for the Egg , to wit , first of all , which is impossible . 10. And as concerning true Gospel-Maintenance to the Ministry ; any Maintenance that may be necessary , to any that are poor , and have not of their own , according to the Scripture , it ought to be free and voluntary , without force of human Law and compulsion ; for the Scripture saith , He that Preacheth the Gospel , should Live by the Gospel . It doth not say , by human Laws , and straining of mens Goods and Cattle , as the Preachers both of Old and New-England have done ; and they ought to relie upon the gracious Care and Providence of God , that never suffered his Ministers to want : for when Christ sent forth his Disciples without Bag or Scrip , at their return they said , they wanted nothing . Secondly , there should be no bargaining in the case betwixt the Minister and the People , for that is altogether mercenary , and proveth them to be Hirelings , and the Servants of Men , who have so hired them . Thirdly , they should receive only to supply their present Necessities , and labour with their Hands , as honest Paul did , that he might make the Gospel of Christ without charge , who would not abuse his Power in the Gospel , 1 Cor. 9.18 . and 2 Cor. 11.9 . I was chargeable to no Man. And 1 Thes . 2.9 . Because we would not be chargeable , and 2 Thes . 3.8 . For why may not Ministers , when they do not Preach , or otherwise labour in the ministerial Work , work with their Hands to supply their Necessities , to live honestly and worthily , as many Preachers at this day ( as well as formerly ) do , both Work and Preach by turns , and as they have freely received , so they give freely ; and these no Man can charge them , that they have made their Gospel chargeable , as the Preachers both of Old and New-England have done , who have put the People to great charge of many Thousand Pounds yearly , and yet the People is not profited under them ; and they have by force taken , or caused to be taken , from many who did not hear them , nor own them to be Ministers of Christ , for which they have no president either in the Old or New Testament . 11. And whereas they who plead , That true Piety is not essential to a Gospel-Minister : First , bring Judas for a president , to which it is easily answered ; first , that it is said , Judas fell from his Ministry by Transgression , and therefore some time he stood ; and it is more than ever they can prove , that Judas never had any measure of true Piety or Sanctification , when Christ did first send him forth ; for although he might have covetous and evil Inclinations , that doth not argue that he had nothing of true Sanctification , according to their own Doctrin , who affirm , That a Man may have true Sanctification , and yet have not only strong evil Inclinations , but very evil Practices . But 2 dly , when Judas was called , the pure Gospel dispensation had not taken place , and did not until Christ rose from the Dead , and gave the holy Ghost . Next they say , Christ told the People , that the Pharisees sate in Moses Chair , and he did not forbid them , but rather encouraged them to hear them , saying , Do what they say , but do not as they do . To this it is answered , The Pharisees and Scribes teaching belonged to the Law ; and so they pass from the true state of the Question , which is , whether Ministers of the Gospel need not true Holiness to make them true Ministers ? 3 dly . They object Paul's words concerning some that preached Christ not sincerely , and yet he said , Christ was preached , and therein he rejoyced . To which I answer , that doth not justifie their Preaching , but it holdeth forth the great Power and Wisdom of God , that causeth all things to work together for his own Glory , and the good of his , as when by Persecutions , and Reproaches , and Slanders , and false Accusations , and contending against the Truth , the Truth doth the more spread and flourish , as hath oft been known , and therein God's Servants have rejoyced ; yet this doth not justifie these Persecutors , Lyers , and false Accusers . CHAP. V. Concerning God , his Decrees , and Election and Reprobation , and the general state of Mankind by means of Adam's fall , and the Way of Restoration by Christ . 1. IT hath been a common thing among both Presbyterian and Independent Teachers , in Old and New-England , to accuse the honest People , called in derision Quakers , of being guilty of Blasphemy against God and Christ , and the holy Ghost , for no other cause , but that they express their Faith of the great Mystery of the Father , the Son , and the holy Ghost , in Scripture words , and have not freedom to use the words of Man's wisdom , and that come only from the Spirit of Man , and have not proceeded from the Spirit of God , whereby to express and declare their Faith of so great and glorious Mystery : And by means of this so great Accusation , and others as false and injurious , they prevailed with the Magistrates of New-England , to cause to be put to Death three dear and precious Men-Servants of the Lord , and one dear and precious Maid-Servant of the Lord , beside many other cruel Sufferings inflicted upon others , for which great Cruelty and Barbarity , the Hand of the Lord hath been manifestly stretched out against them , in manifest Judgments and Plagues , that divers among them have since acknowledged . And therefore let all Men know , to whose Hands this may come , that the People called Quakers , never denyed , but on the contrary , faithfully believed , and do still faithfully believe whatever is recorded in the holy Scriptures , of that great Mystery , to wit , that God is one , and that the Father , the Son , and the holy Ghost is that one only , true and living God , the Creator and Upholder of all , and Lord and King of all visible and invisible things , and that the Father is begotten of none , the Son is begotten of the Father , from everlasting , and before all Time ; and the holy Ghost hath proceeded from the Father , and from the Son , from Everlasting , and before all Time ; and that the Son is God manifest in Flesh , who came in the Flesh , in the fulness of time , as the Scripture declareth ; and that the Lord Jesus Christ whom the Apostles preached , that dyed for our Sins , and rose again for our Justification , and is ascended and gone into Heaven , is that alone Son of God , and the only begotten of the Father , in whom the fulness of the God-head dwelleth bodily , and the Lord Jesus Christ in the intire and perfect nature of Man , consisting of Soul and Body , is gone into Heaven , and is in Heaven ; and that his Body that was crucified , and buried , did not see Corruption , but was raised on the third day , and after forty days did ascend , and was glorified , according to which glorious Body of the Lord Jesus Christ , we believe that at the Resurrection of the Dead our Bodies shall be changed , and be made like , or conform . Acts 1.11 . and that the same Jesus , who is ascended , and was taken up into Heaven , shall so come in like manner as they did see him go into Heaven . 2. And as concerning God , we believe , that he is a Spirit , infinite , unchangeable and incomprehensible , omniscient , omnipotent and omnipresent , infinitely wise , holy , powerful , good , merciful and gracious , just and righteous , that he is Light and Love ; and whatever the Scripture doth declare of him , we faithfully believe ; although this Name of him , to wit , Light , the Faith-publishers at Westminster have altogether omitted in their Confession , whether heedlesly or designedly , that I leave ; but it seemeth they knew little of him , if any thing at all , by that Name ; and yet it was the Message that the Apostles heard from him , and declared unto Men , that God is Light , and that he is in the Light , to wit , in Christ , who is the Light of Men ; and that if we walk in the Light , as he is in the Light , we have fellowship one with another , and the Blood of his Son Jesus Christ cleanseth us from all Sin , 1 John 1.5 , 6 , 7. And indeed it suits most with their Doctrin , that all inward divine Revelation is ceased , either to conceal , or deny that God is Light , as to us , and in us , or in any of his Saints , or that Christ is Light to and in his Saints ; for the nature of the Light , yea , of all true Light , is to reveal , and make it self manifest by it self , as well as other things ; and this description the Apostle Paul giveth of it , Ephes . 5.13 . Whatever maketh manifest , is Light , according to the English Translation ; or as it may be as well translated , the Light is that which maketh manifest every thing , to wit , both it self , and all other things : And this description of Light belongeth only to God and Christ , and the holy Spirit , in the full extent of it ; for no created Light , visible or invisible , can manifest or reveal all things , the outward Light of the Sun can only manifest some outward things , but not all , it cannot let us see what is under the Earth , or in the bottom of the Seas , but God can , and doth search all Deeps , and can reveal or make manifest every thing , however so hid ; and therefore the Name Light doth more properly belong to God , the Father of Lights , and to Christ , and to the holy Ghost , than to any created Light , visible or invisible ; and yet a publick Preacher in New-England , in the Town of Hampton , before some Hundreds of People , most of them his common Hearers , did affirm , That God was not properly Light , but only by a Figure borrowed from the outward Light of the Sun : And to say , God was Light , and Christ was Light , was the fundamental Error of the Quakers . And though some of his Brethren have blamed his Rashness , yet it cannot be denyed , but he said that which was most consequential and agreeable to his Brethren's Doctrin , and the Westminster Confession of Faith , which the Church of New-England hath espoused to be her Confession of Faith also ; for if God do not at all reveal himself immediately , or any other things , he is not Light at all unto his Saints now on Earth ; as we may well say , if the outward Sun should with-draw his Beams altogether from the Eyes of Men , or that some dark body should be interposed always betwixt the Sun's Light and Men's Eyes , the Sun should not be Light unto Men ; for it is the nature and property of all Light , to reveal it self immediately to every one , or else not at all , and always to be its own Messenger , and to discover , teach and direct Men by its own Light and Evidence , and not by any other thing . For to say , the Sun doth not lighten us immediately , when it giveth us its Illumination , is a great Contradiction that the Assertion carrieth to it self ; for whatever means or mediums the Sun's light passeth through to our Eyes , as the Air , Glass , and the Tunicles of our Eyes , or suppose some Lattise or thin vail , or cloathing , yet it s still immediate ; or if it be reflected from a Looking-glass , or any other Object , yet the Light it self coming to our sight through all these means , or mediums , and not stopping or staying by the way , nor employing some other Messenger in its room , to carry the tydings of it to us , it is still immediate , & the Light hath a self-evidence , whereby to make it self known , without any other help or instrument , whereby to make it known . And thus God is Light , and thus not only the Saints knew God to be Light , but also divers of the Gentiles , who had not the Scriptures , knew God to be Light ; as Plotinus , who said , As we see & know the Sun by his own Light : so we see and know God by his own Light : And Pythagoras and Plato declared God to be Light ; and it was one of Pythagora's rules , Let none presume to speak or teach of God , without his Light , wherein he saw further and better into the true Mystery of Preaching and Teaching , than these blind Faith makers at Westminster , and New-England Preachers , who have espoused that blind and dark thing called their Confession of Faith. And Plato taught , That God created the Soul of Man in a Region of divine Light , and then it conversed with the true substance of Light , and of every other thing ; but by its Sin , it was thrust down into a Cave , or Dungeon , where it only conversed with Shadows and Figures , or Images of things , which are the things of this outward and perishing World. And this doth well agree with the Scripture , that saith , God drove out the Man from the Garden : And thus the mind of Man losing the inward enjoyment of God , the true Light , did joyn it self to the perishing things of this World , where it can find no true Rest , for they are but Figures and Shadows ; and the Scripture calleth this World a Fashion or Figure , and Scheme , 1 Cor. 7.31 . And why is Christ called the true Light , and the true Bread in Scripture , and the Truth , but to signifie unto us , that he is indeed more truly and properly , and satisfyingly the Soul 's true Light and Food , than the outward Light and Bread is unto the Body , or outward Man ? And therefore in comparison of God , all created things of Heaven and Earth , are said to be nothing , and less than nothing , and the Nations are as nothing , and less than nothing before him , Isa . 40.17 . And therefore as the Name Being , and Good doth most properly belong to him , as Christ said , There is none good , but God So the names Light , Life and Love , do most properly belong to him , though it is most readily granted , that he doth infinitely surpass and excel all that Men can either speak , or think of him , and that he hath a Name that none knoweth , but he himself ; but since it hath pleased God to call himself by the Name Light , speaking unto Men in the Language of the Sons of Men ; I say , in the language of Men , the Name Light doth most properly , and without all Figure , belong to God and Christ , and this the Saints in Light well knew ; but they who know not the Light , and believe not in it , it is no wonder that they think that God or Christ is Light only by a Figure or Metaphor , from the outward Light : For indeed the Animal or natural Man , that only followeth his natural Thoughts and Apprehensions , doth not know God , but by Figures and Shadows : And though I plead for the immediate Revelation of God and Christ in the Hearts and Spirits of his Saints , who is their Light and Life , yet the means are owned and acknowledged in their place , as good Men are Means , good Books , and especially the Scriptures are means whereby to transmit the Light of God and Christ unto us , as he is pleased to make use of them , and not otherwise ; even as the Air , or Glass of the Window , cannot convey any light of the Sun unto us but when the Sun shineth ; for when the Sun withdraweth , and hideth his Face , the Air and the Glass hath no Light to convey unto us : And thus it is as to all Men , and Books , and Means , they can convey no Light to us , but what , how , and when God , the Father of Lights , is pleased to send forth through them unto us ; and this David well knew , when he prayed , saying , O send , forth thy Light , and thy Truth , to lead me and guide me to thy holy Hill , and lift up the Light of thy Countenance upon us , Psal . 43.3 . Psal . 4.6 . And as it pleaseth God often , to transmit the Beams of his divine Light , Life and Love into our Souls , through Means and Instruments , as good Men , and good Books , and especially in reading or meditating in the Scriptures , and also good Angels , who are ministring Spirits , and do minister to the Heirs of Salvation , so many times it pleaseth him to bring them into a solitude , or solitary place , Hos . 2.14 . and there to speak unto them , and reveal himself , to the unspeakable satisfaction of their Souls , without all means whatsoever , save only that great , and always most necessary and desirable Mean , the Lord Jesus Christ , in and through whom the Father doth always speak , and reveal his Glory to his dear Children , even as Christ declared , saying , No Man knoweth the Father , but the Son , and he to whom the Son reveals him . For none of all the Prophets or Apostles did know , or converse with God , but as the Son did reveal him , who is that most lovely and aimable skreen , cloathing or vail , through which the Glory of the Father shineth forth into our Souls , meekly , and gently , and yet most sweetly , according as every one is able to receive . 3. And they who deny all inward divine Revelation of God in his Saints , ever since the Apostles days , and would wholly exclude the Saints from all inward enjoyment of God and Christ , in their own immediate Light , Glory and Brightness , may be justly charged with Blasphemy against the great love and kindness of God to his People : And such of the Priests of New-England , who have blasphemously called the Light of God in his People , A stinking Vapour from Hell ; and do blaspheme against the Light of God and Christ in all Men , in a Day of Visitation , that is given to lead and bring them unto God , a meer human and natural Light , corrupt and dark , as some of them have called it , and as they generally esteem of it . And yet for this their Blasphemy , we would not have the Magistrate to hang them , or any way to punish them , but our desire , and Prayer unto God is for them , if it be his good will , that such of them , who have not out-lived the Day of Visiation , may find Mercy to repent , and believe , and acknowledge the Truth they have so long gain-sayed . And whereas these Faith-publishers at Westminster in Old-England , and at Cambridge and Boston in New-England , do say in their Confession , cap. 26. sect 3. This Communion which the Saints have with Christ , doth not make them in any wise partakers of the Substance of his God-head , and that to affirm it is impious , and blasphemous . It deserveth our serious consideration , and to examin where the Impiety and Blasphemy lieth , whether at their door who deny it , or theirs who affirm it ? Even that the Saints are partakers of the Substance of his God-head . And first , as to their Proof from Scripture , they cite Col. 1.18 , 19. And he is the Head of the Body , the Church , who is the beginning , the first-born from the Dead , that in all things he might have the preheminence ; for it pleased the Father , that in him should all fulness dwell . But this place of Scripture saith not that the Saints are not partakers of the Substance of the God-head of Christ , but the contrary may be proved from this very place , which calleth him , the Head of the Body , the Church . For as it is the same Substance of Life , that is in the Head , and in the Body , and every Member of it : So it is the same divine Life and Spirit , that is in Christ , the Head , and all his Members , and that Spirit is the holy Spirit , and that Life is the Word , and the Word and the Spirit are one Substance and Being with God , as the same Confession saith , cap. 2. sect . 3. And that the Saints are partakers of the divine Nature , and of the holy Ghost , the Scripture expresly declareth it , 2 Pet. 1.4 . and Heb. 6.4 . So that it is marvelous blindness , or inadvertency in these Men , so to contradict the express Scripture testimony : And for the Word Substance , with respect to the inward enjoyment of God and Christ , the Scripture hath it expresly in several places , Prov. 8.21 . That I may cause those that love me to inherit Substance ; and I will fill their Treasures . And Heb. 10.34 . Knowing that in your selves ( for so the Greek doth bear it ) ye have in Heaven a better , and more enduring Substance . For as they had it in Heaven , so they had an earnest of it on Earth , in their Hearts ; and that all fulness dwelleth in Christ , doth not prove that his Saints enjoy none of that fulness , but on the contrary . Out of her Fulness , as said John , we have all received , and Grace for Grace , John 1.16 . And not only the Saints receive Gifts and Graces from Christ , but they receive him , and the Father in him , and with him , to live and dwell in them , according to John 17.23 . I in them , and thou in me . And yet this doth not infer that the Saints are equal with Christ , that they have the same Spirit and Life with him , and through him , and by and from him , as it doth not prove that the Foot is equal with the Head , because the same Soul or Spirit that is in the Head , is in the Foot ; and the same Life that is in the Root of a Tree , is in the Branches ; and as Christ said , I am the Vine , ye are the Branches . And if the Saints do no wise partake of the Substance of the Godhead of Christ , I ask them , what do they partake of him ? Do they partake only of the Substance of his Manhood without the Godhead , or of neither ? If the first , then the Manhood of Christ , as they partake of it , is without the Godhead , which is Blasphemy indeed ; or if the second , that is to say , the Saints do neither partake of the Substance of his Godhead , nor of the Substance of his Manhood , then they partake nothing of Christ at all substantially , according to their Doctrin . O miserable Teachers ! What then do they partake of him , if nothing Substantially ? Of his Accidents , as they commonly say , All Graces are nothing but Accidents . Then here is a new sort of Doctrin of Transubstantiation , as these of Rome say , The consecrated Wafer or Cake , hath the Accidents of Bread in it , as the colour , taste and smell of Bread , but nothing of the Substance of Bread is there . So say these Faith-makers , The Saints that did see , smell , taste and feel of Christ in ancient times , that which they did spiritually see , smell , taste and feel with their Souls and Hearts , is only Accidents , and no Substance . This is more strange than that other , that there is no Substance of Bread in the Cake , but only the Accidents . But why was not your reverend Brother , as ye called him , John Owen , taxed with Blasphemy , for affirming , That the holy Ghost doth well in Believers really ( and as he worded it personally ) together with his Graces . And Samuel Rutherfold , a great Presbyterian , who said in one of his Printed Epistles , He will have none of the Graces of Christ without himself , and if the Graces did come unto him without Christ , he would send them away the Gate ( or way ) they came . And as for the other Scriptures they cite , they prove indeed that the Lord Jesus Christ is but one , and there is none else , nor is any man , or men , or Angels equal to him , which we most cordially believe ; but they say , not in the least , nor by any just consequence , can it be gathered , that the Saints do not partake substantially of God. And to shew the great inequality betwixt Christ and the Saints , not only in the measure and degree but in the manner or kind of partaking of the holy Spirit , which is one Substance with God. Christ , the Son , hath God , and the holy Spirit , without any middle , or mediator betw●●t the Father and him , but the Saints only have , and enjoy the Father , and the holy Spirit , through Christ the Mediator , and together with him , and in him : And this I hope will satisfie all sober and impartial Men , to clear the Doctrin of the Quakers , that it is according to Scripture . 4. Next , as concerning the Decrees of God , these Faith-publishers say , That God hath unchangeably ordained whatsoever comes to pass , yet so as neither is God the Author of Sin , nor is Violence offered to the will of the Creatures : Whereby it plainly appeareth , they hold that God hath ordained and decreed all manner of Sins and Blasphemies , Adulteries , Thefts , Robberies , Homicides , Regicides , &c. which is abominable and blasphemous Doctrin , with a witness . They need not blame the Ranters , seeing they are so fully one with them in Doctrin ; for that is one of the worst Doctrins that the Ranters have , That God doth all , and hath unchangeably ordained and decreed all things , both good and bad ; for certainly whatever God hath ordained and decreed to come to pass , he is the doer of it , for he executeth ( that is , bringeth to pass ) all his own Decrees , as they confess in their large Catechism , Ans . to Quest . 14. and that they say , yet so , as God is not the Author of Sin ; they say it indeed , and so many of the worst sort of Ranters , but how they clear their Doctrin of so unavoidable consequence , they have not told the World , nor ever can they sufficiently clear it . And for the Scriptures they bring , as especially Ephes . 1.11 . That God worketh all things after the counsel of his own Will ; here is nothing mentioned of the sins of Men and Devils : It is plain both from Reason , and Scripture , that by all things must needs be understood all his own Works , and not the Sins of Men and Devils , which he is not the Author of ; as when we say , every wise Man doth all things by Wisdom , and wise Counsel ; none is so foolish as to put this gloss upon it . that he doth all foolish things . It is an approved Maxim and Rule , Verba sunt intelligenda , secundum subjectam materiam , i. e. Words are to be understood according to the subject matter . It is worthily granted and acknowledged , that God worketh all good things , all Virtue and Goodness is of him , all good Thoughts , Words and Works , &c. But all Sin is of the Devil , and evil Men ; as John said , Whosoever committeth Sin , is of the Devil , and the Lust of the Flesh , the Lust of the Eye , and the Pride of Life , is all of the Devil , and not of the Father . And as Christ said , The Devil when he speaketh a Lye , he speaketh of his own . It is also granted , that when any commit Sin , the power whereby they act , is of God ; but when they Sin , they abuse that Power ; and also whatever Sin cometh to pass , is not without God's permission , and that is not a bare permission , but a most holy and wise ordering , and bounding of it to his own Glory . And as to Acts 2.23 . a main place , that Ranters , and Presbyterian and Independent Teachers abuse and wrest , ( as they do other Scriptures , to their own Destruction , if they repent not ) it giveth them no strength at all . For it saith , Him ( to wit , Christ ) being delivered by the determinate Counsel and Fore-knowledg of God , ye have taken , &c. So we see , that he was delivered , or exposed unto them by the determinate Counsel of God , but that they did kill him by the determinate Counsel of God , the Scripture saith not . For to deliver is one thing , and to slay is another . Our worthy Friends that were put to Death at Boston in New-England , they delivered up their Lives freely into the Hands of these Murtherers , and so did many of the Martyrs , not accepting deliverance ; and yet they did not kill themselves , as these bloody Persecutors use to alledge . And that it s said , God hardneth whom he will. His hardning , is not the making their Hearts hard , with infusing any evil Spirit into them , but that he justly with-draws his good Spirit from them , for great Sins formerly committed , and so leaveth them to harden their own Hearts . As it is said , That Pharoah hardned his Heart . And thus do many sober and judicious Protestants understand the Words . 5. Again , as concerning Election and Reprobation , first , as to the Election and Predestination of the Saints unto eternal Glory , and Happiness , whatever the Scripture saith of it , or of any other Doctrin , we do readily believe and acknowledge it , as , That God hath chosen the Saints in Christ Jesus before the foundation of the World , that they should be holy and unblamable before him in Love , Ephes . 1.4 . and Rom. 8.29 . For whom he did fore-know , he also did predestinate , to be conform to the Image of his Son , &c. and whom he did predestinate , them he called , and whom he called , them he justified . And what Christ said to the Disciples , Ye have not chosen me , but I have chosen you , and appointed you , to bring forth fruit , and that your fruit should remain , Joh. 15.16 . and 1 John 4.10 . Herein is Love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our sins ; and vers . 19. We love him , because he first loved us . A most sweet and comfortable Testimony , as all the other . But we no where find in all the Scripture , that God hath Reprobated any part of Mankind , before the foundation of the World ; nor is it said , that Men hate God , because he first hated them ; and because God hated them , he made them , on purpose to damn or destroy them , and decreed and ordained them to sin , that he might take occasion thereby to damn them . No such thing at all is found in the holy Scriptures , nor can be gathered from them by any just consequence ; for although it be allowed , that Gods purpose and holy Will concerning them that finally perish , is from before the foundation of the World ( for there is no new Will or Purpose in God , the Thoughts and Counsels of his heart being from everlasting , as himself is ) yet that Will of God regardeth and considereth them that shall finally perish , not simply as men , nor yet simply as sinners , either for Adam's sin , or other sins that they have formerly committed , before that great sin of final Vnbelief and Impenitency , but it doth regard and consider them , as having a day of Visitation , and a Call to Repent , and a tender of Grace , Love and Mercy from God the Father , and the Lord Jesus Christ , and as having resisted and rejected the same , and hardning their hearts against it , and that finally , until the Day of their Visitation be over , whereby they declare themselves unworthy of eternal Life , and that they are none of Christ's Sheep , but Goats , to be put at the left Hand ; and if any say , If these Men were not Elected before the Foundation of the World , it will follow that they were Reprobated before it . I answer ; it doth not follow ; for Elected and Reprobated are not contradictory terms , being both positive , and Election signifieth a Preference of some before others , but that doth not argue a total Reprobation of others , when God did elect some . But at the End of the World , and in the Conclusion it is granted , that all who are not elected , are but Reprobates , to wit , when all God's elect Seed every where , are gathered out , selected and separated from others , as so many Grains of pure Gold from all the Dross , Tin and Lead that they have been mingled with for a time , here in this World , that then nothing will remain but that which is Reprobate , and which the Scripture calleth reprobate Silver , the pure being wholly separated and selected from the impure , the Gold and Silver from the Dross , the Wheat from the Tares , the Sheep from the Goats , and the good Fish from the bad , and the Children of the Kingdom , from the Children of the wicked One ; he who hath Ears to hear , let him hear , and the wise in heart let them understand , for unto them it is given , but unto others , as Christ said , in Parables , that seeing they may not see , and hearing that they may not hear , nor understand . And also it is readily granted , that there is a special and peculiar , and singularly gracious Care and Providence of God , towards all that shall be saved from the beginning of the world to the end , and the number of them is most infallibly known unto God , and every one of that number shall certainly be saved , and none of them shall finally perish , but in the proper season and time shall be graciously visited , called , converted , justified , sanctified , and last of all glorified , and this without any Violence done to their rational Faculties or Free-will ; for God doth well know how to gain and prevail upon the Understanding , and Will , and Inclinations of his People , by such gentle , and yet prevalent and overcoming Perswasions and Allurements , and Motions of his holy Spirit of Grace , of Light and Life , as shall infallibly gather them unto himself . And it is also granted , that as God hath provided that Grace , whereby some shall certainly be saved , so by the same all are put under a capacity or possibility of Salvation : And therefore that any are not saved in this World , is not because of any want , or defect in the sufficiency , or efficacy in the Grace in its own Nature ; but because of them , whom God in his infinite Justice and Counsel permits finally to resist it , even as in the Parable of the Sower , the Seed was one and the same in all the four Grounds , but the Grounds differed one from another , and that one Ground was good , was of God , but that others were bad , was of themselves ; and the word Election doth properly enough signifie , selection , seperating and setting a part or refining , as when Gold or Silver is separated in the Furnace from the Dross . And this separation hath had its various degrees and progress , from first to last , as when Gold or Silver is purified or purged in the sire seven times , and then in the seventh time , it hath no mixture , but is all pure , or as when Liquor is poured from Vessel to Vessel several times , or as Wheat is winnowed again and again , until all the Chaff be separated . And in this sense we find the word Election used in Scripture divers times . Isa . 14.1 . For the Lord will have mercy on Jacob , and will yet chuse Israel . And Isa . 49.7 . And he shall chuse thee . And Zach. 1.17 . And the Lord shall yet comfort Zion , and shall yet chuse Jerusalem . And Zach. 2.12 . He shall chuse Jerusalem again . And Isa . 48.10 . I have chosen thee in the Furnace of Affliction . And in this sense of the Word , as it signifieth a selecting or separating the pure from the impure , Election doth go before Reprobation , and is not Co-evous with it . But whether that Election in Christ before the Foundation of the world , doth in some sort signifie a selection or setting apart in Christ the Head , who was before the Foundation of the world , and is said to be the Lamb slain from the Foundation of the World , as some mystick Writers affirm , it is not my present business to determine , neither is it necessary at this present occasion . 6. But the place of Scripture which they mainly abuse and wrest , to prove this reprobate Doctrin of theirs , of an absolute Reprobation of the greatest part of mankind , even before they are born , and that not only Babes and Sucklings on the Mothers Breasts , but in the Womb are absolute Reprobates and cast-aways , and that some , yea , many Infants die in a state of Reprobation , and perish eternally ( only for Adams sin imputed unto them ( as they say , without any knowledge or eonsent of theirs ) and corrupt Nature derived into them ) and that all such Reprobates never had , or ever shall have any opportunity of saving Grace , whereby it was possible to them at any time to be saved . The place of Scripture , I say , they mainly abuse and wrest , to favour this evil and pernicious Doctrin , is that in Rom. 9.11 , 12 , 13. But for the opening and vindicating of this place of Scripture , let it be considered , that here is only a preference mentioned of Jacob before Esau , how that the Elder shall serve the Younger , but this saith nothing of Esau his being absolutely reprobated . The great design of the Apostle Paul , being to shew that God had chosen the Line of Jacob before the Line of Esau , and given unto that Line and Posterity of Jacob , a Preference and Dignity over the Line and Posterity of Esau , and that the reason of this Preference was not any Works that they had done , but for some other cause hid in the secret counsel of God ; and this Preference did appear , first , in chusing the Line and Posterity of Jacob , to be his Church in that peculiar Dispensation of the Mosaical Law , and giving them many Prophets , and other excellent Men , to be raised up among them , and honouring them with many great and signal Appearances , Signs and Wonders ; whereas the Posterity of Esau was not so highly favoured , and yet they had a divine Dispensation among them , which did suffice unto that present time and state . Secondly , in that God did chuse the Line of Jacob , and his Posterity , out of whom Christ should be born after the Flesh , and also the Apostles , and that out of Jacob the Gospel should go forth and be preached to all the World. 3dly . That the Nation that should come of Esau should really become Servants , and Tributaries to the Nation of Israel ; and this was fulfilled in David's time , and was also a Figure of another thing to be spiritually fulfilled . And therefore this Election doth not infer any Reprobation of Esau , or his Posterity , as to their eternal estate , no more than when David said , 1 Chron. 28.4 , 5. The Lord God of Israel chose me before all the house of my Father , for he hath chosen Judah to be the Ruler , and of the house of Judah , the House of my Father , and of the Sons of my Father , he liked me to make me King over all Israel ; and of all my Sons , he hath chosen Solomon my Son. So here are divers Elections ; first , Judah out of all the Tribes ; secondly , the Family of Jesse , out of the Tribe of Judah ; thirdly , David out of all the Sons of Jesse ; and fourthly , Solomon out of all the Sons of David , and yet no absolute Reprobation of any that were not so chosen , as to their eternal state . And because many of the People of Israel were proud , because of this choice and preference that God made of their Nation , above the Nation of Esau , so as to make them a Church to himself , when the Nation of Esau was not so favoured , for Reasons best known unto God , and for that cause did conclude , that they were always to remain a People singularly favoured of him above all other People , from first to last . To beat down this vain Conceit of theirs , Paul telleth them , first , that they are not all Israel , which are of Israel . Secondly , that as God did prefer , and make choice of the Nation of Israel , to be a gathered People and Church unto him , before the Nation of Esau , and that without any regard to their Works , or to the Works of their Fathers , but for some other hid Cause and Reason in the depth of Gods secret Counsel ; so God could as freely , yea , and would prefer the poor Gentiles , who were no People , to be a People unto him , and a Gospel-Church , to become true Believers in the Lord Jesus Christ , when in the mean time the bulk and body of the Nation of Israel should be rejected , and cast off , at least for some time , from having any such dignity and favour ( a Remnant only being reserved , according to the Election of Grace , Rom. 11.5 . ) and this Paul proveth at large , from Verse 25. of that 9th . Chapter , to Verse 33. and doth further prosecute it in the two following Chapters . Verse 25. &c. As he saith also in O see , I will call them my People , which are not my People , and her beloved , which was not beloved . And verse 30. What shall we say then ? that the Gentiles which followed not after Righteousness , have attained to Righteousness , even the Righteousness of Faith ; but Israel , which followed after the Law of Righteousness , hath not attained to the Law of Righteousness , because they sought it not by Faith , &c. So , we see how Paul maketh the Parallel , that as God once preferred , or chused Jacob's Nation , before the Nation of Esau , so again he preferred and chused the Gentiles ( that had no good Works to recommend them , and to move God to make that choice ) out of his free Mercy , before the People of Israel ; and of these Gentiles , no doubt , many of them did belong to the Posterity of Esau , and also of Ishmael , yea , of Cain ; for there is an express Promise made to the Remnant of Edom , and of all the Heathen , upon whom his Name is or shall be called , Amos 9.12 . And it is but a Remnant also of Israel that is saved , until the fulness of the Gentiles come in , and then all Israel ( to wit , the true Israel , which is not all who are of Israel after the Flesh ) shall be saved ; see Rom. 9.27 . and 11.5.25 , 26. And lastly , it is to be again considered , that what God spoke unto Rebecca , before the Children were born , not having done Good or Evil , did not so much regard the singular Persons of Jacob and Esau , as their Posterities , as is clear from Gen. 25.23 . And the Lord said unto her , Two Nations are in thy Womb , and two manner of People shall be separated from thy Bowels ; and the one People shall be stronger than the other People , and the Elder shall serve the Younger . So we see here , the words are said of the Nations of Jacob and Esau , and not the Persons of them ; for we read not any where that ever Esau in Person served Jacob , but only in his Posterity , as was fulfilled in David's time , when the Edomites became Tributaries to the People of Israel : Nor was it said before the Children were born , Jacob have I loved , and Esau have I hated , as it is commonly alledged , but many hundred Years after he was deceased . And if it had been so said , it could not prove an absolute rejection either of Esau , or his Posterity , as to their eternal state ; for God is said in Scripture to hate all evil-Doers , and yet many Evil-doers repent , and obtain Salvation , and therefore Hatred doth not signifie absolute and final hatred , either in God or Men : For it is said , Jacob loved Rachel , and hated Leah ; that is , he loved Rachel more : And Christ said , He that hateth not Father , and Mother for my cause , is not worthy of me ; that is , he that loveth me not more than Father and Mother . And therefore to conclude , this whole passage in Rom. 9.11 , 12. doth not prove the absolute Reprobation of either Esau , or of his Posterity , because many of Esau's posterity had a Promise of Salvation , as is already proved from Amos 9. And if Esau had been an absolute Reprobate , the Scripture would never have said , that Isaac by Faith blessed Jacob and Esau concerning things to come , Heb. 9.20 . And that Faith was the Substance of things hoped for , and had a regard to the spiritual Blessing of Esau , and of his Posterity ; for though Jacob got the first Blessing , yet Esau got the second , and their two Blessings did not differ in Substance , but in some weighty Circumstances of order and time ; and Isaac prophesied in Esau's Blessing , that he should have the fatness of the Earth , and dew of Heaven ( the same but the order inverted with Jacob's blessing ) and that in process of time he should be a free People , to wit , in Gospel days , signified by these words , Gen. 27.40 . And it shall come to pass , when thou shalt have Dominion , to wit , in Christ , in Gospel days , in thy Posterity , that thou shalt break his Yoke from off thy Neck . And so we find that divers ( Mark 3.8 . ) Idumeans , that were of Esau , followed Jesus ; and Jacob's putting on Esau's goodly Rayment , signified how in Gospel days , the true Believers of Jacob , and Esau , should become one Body of a Gospel-Church , and in this Body they of Esau should be as Hands , but the Voice is Jacob's , that is , the Word of God , in the preaching of the Gospel , should be sounded out of Jacob's Line , to wit , from the Prophets and Apostles , who were of Jacob. And there is no ground from Scripture , that Esau , as to his Person , was not saved ; yea , Luther , and Moller , and Oecolampadius , all famous Protestants in their day , judge rather that he was saved ; and the whole passage of Jacob and Esau , beside , that it hath its historical fulfilling , is a Figure of two inward Seeds and Births , none of which are reprobated , but the other preferred . But if some alledge Heb. 12.17 . to prove that absolutely Esau was rejected , and did perish , because it s said , He found no place of Repentance , though he sought it carefully with Tears . I answer , that doth not prove his final rejection , but only that he could not be heard to have that first Blessing recalled , which was already given to Jacob. 6. Where now shall these Men find any place in Scripture to prove , that there are any reprobate Infants ? Or that any Infants dying in Infancy go to Hell , and perish eternally , only for Adam's Sin , although that Sin was forgiven to Adam , and Thousands more equally guilty , by their own confession ? If they shall alledge , as some do , that place in 1 Cor. 7.14 . For the unbelieving Husband is sanctified by the Wife ( viz. that believeth ) and the unbelieving Wife is sanctified by the Husband , else were your Children unclean , but now are they holy . Yet this cannot prove their Intention : for they dare not confidently say , that all Infants of believing Parents are elected , otherwise they must say , that Esau was elected , both whose Parents were Bellevers . Although some in Church-Covenant have gloried , that none of their Children , while Infants , were Reprobates , because they were in covenant , and yet at that same time pleading that Esau was a Reprobate in his Mother's Belly , forgetting that both Esau's Parents were more holy than they . And if any further urge , If there be no reprobate Infants , that then all Infants are sanctified and holy , both the Children of unbelieving Parents , as well as of Believers . I answer ; it doth not follow by any necessary consequence , although to admit of that Consequence , is much more tollerable , than to say , that any Infants perish eternally , only for Adam's Sin. And as for the general state of Infants , and how they are particularly disposed of immediately after Death , who die in Infancy , seemeth a great depth , and is a great mystery , and is best known unto the Lord : For it is generally granted , that God hath his way to reach to Infants , and deal with them , both in the Womb , and upon the Mothers Breasts ; and therefore let us leave secret things unto God , until he reveal them , and be satisfied with what he hath revealed . Now this is plainly revealed , and declared in the Scriptures , that the Condemnation is not simply that Adam sinned , or his Posterity in , and with him , but that Light is come into the World , and Men love Darkness more than Light : And as by the offence of one , to wit , the first Adam , Judgment is come upon all to Condemnation ; even so by the Righteousness on one , to wit , Christ the second Adam , the free Gift is come upon all to Justification of Life . And tho' Men generally are by Nature , Children of Wrath ( if it should be granted or allowed , that by Nature , signifieth their natural condition , as they are born into the World ) yet by the great Mercy , Grace and favour of God , they all have an opportunity or possibility to be converted , and become the Children of God. And what that Holiness or Cleanness is , that the Children of one , or both the believing Parents have , is a great Mystery , I am sure to many who have that Scripture place oft in their Mouths , and greatly glory in it , that they are in Church-Covenant , and therefore they are holy , and their Children ; also some call it federal or Covenant Holiness , but what is it they know not , whether it be any real thing , or principle of Holiness , lodged or placed in their Children , more than in the Children of others that are not in their Church-Covenant , they dare not affirm ; for many , yea , very many Children of professed Christians of all sorts , when they grow up to Youth , are as unholy , and sometimes worse , as the Children of Unbelievers . But that Children generally either of Believers , or Unbelievers , are actually sanctified from the Womb , or in the Womb , cannot be proved from Scripture , or any Observation that we can make . It is recorded as a rare and great thing , that John the Baptist was sanctified from the Mother's Womb , and the like of Jeremiah , and so perhaps may be gathered of Moses , or some others , but these rare and singular Examples , rather prove , that Children are not in general , actually and de facto holy from the Womb ; and therefore that Holiness of Children , mentioned 1 Cor. 7. must only signifie some more near capacity in them , than in others , to become actually holy in time to come , and that not of all Children after the Flesh , but the Children of Promise , as Paul distinguisheth these two sorts of Children of the same Parents , Rom. 9.8 . But who are the Children of the Flesh , and who are the Children of the Promise ? Tho' it be well known unto God from the beginning , yet commonly it is not known unto Men , until they discover themselves by their Works and Fruits . 7. As concerning the general state of Mankind by means of Adams fall , what the Scripture saith of it , is readily believed and granted , and it is safest in all things , to keep to Scripture words , especially in all cases and matters that are in Controversie . For the Scripture is a rich Treasury or Store-house , sufficient to afford us Words whereby to express our Faith in all matters of Christian Doctrin ; and it is not safe to leave the Scripture-words , and go to words of Mans wisdom , and thereby to declare our Faith of Christian Doctrin . Now the Scripture saith That in Adam all die , 1 Cor. 15.22 and Rom. 5.12 . That by one Man Sin entred into the World , and death by Sin , and so death passed upon all Men ; for that all have sinned : And that Christ hath died for all Men , proveth that all Men were dead , as Paul argueth the case . And David , though he was the Son of a good Father , yet bewailed the state wherein he was conceived and born , Psal . 51.5 . Behold I was shapen in Iniquity , and in Sin did my Mother conceive me . And that under Moses Law , an Offering was to be offered up for the Mother and the Child , ( Levit. 12.4 , 5 , 6. ) when it was Born , and that the Mother should be unclean so many days after the Birth of the Child , doth certainly signifie a Seed , or Principle of Sin and Corruption , to be conveyed from the Parents to the Children , in the ordinary way of Generation , and that the menstruous Humour was held in Scripture to be such a filthy and unclean thing , which is called , The Fountain of her Blood , Levit. 20.18 . hath the same signification ; also , the Circumcision of Children on the eighth day . And it s said in Job 25.4 . How can Man be justified with God , or how can he be clean , that is born of a Woman ? To wit , in the ordinary way of Generation . And here the natural state of Man is declared , before his spiritual Regeneration in Christ Jesus : And though that was said by Bildad , one of Job's Friends , yet it is confirmed by Job himself , Chap. 14.4 . Who can bring a clean thing out of an unclean ? not one . But this Seed , or Principle of Sin and Corruption , is not charged or imputed unto Men , until they joyn and consent unto it , and actually obey it , as is clear from Rom. 5.13 . For until the Law , Sin was in the World , but Sin is not imputed when there is no Law. Now , when is it that there is no Law , but in the time of Infancy , wherein Children are not capable of any Law , or of doing Good or Evil , any more than when in the Womb ? For until Children begin to have the use and exercise of their reasonable understanding , so as to know the Right hand from the Left ( according to Jonah 4.11 . ) they cannot be understood to be under the Law. But to say , that any Infants are eternally damned for that first Sin , and without any actual Sin , or Transgression of theirs committed in their own Body , is expresly contrary to Scripture , that saith , The Soul that sinneth shall die ; and every one shall receive according to the Deeds done in the Body , good or evil ; and he that soweth to the Flesh , shall reap Corruption , as he that soweth to the Spirit shall reap Incorruption , and Life eternal . And therefore none shall finally perish , or be lost , for that first Sin , according to Scripture , but for their actual Disobedience here in this World , and their final Unbelief and Impenitency . For as concerning the Judgment and Punishment of the first Sin , it was immediately inflicted after the Fall , to wit , the Death of all in Adam . But Christ the second Adam , by his death , for all that died in Adam , doth give unto all his free Gift , that cometh upon all unto Justification of Life ; and thus the Plaister is as broad as the Sore , and the Medicine as universal as the Disease ; and it is not simply the Sin or Disease , but the refusing and rejecting the Medicine and Physician , that is the cause of any Mans final destruction . And how , or in what manner Adam's Children and Posterity were concerned in that first Sin , whether only by Imputation , as some say , or by real Participation , as others say , the Wise in heart may easily judge : Let it suffice at present , to say , that Adam's Children , being his Branches , and he their Root , they do really partake with him both in the defilement , and also in the promised Seed , in order to their Restoration ; for when God said to Adam , In the Day thou eatest thereof , thou shalt surely die ; his Children and Posterity were included . So when God said , I will put enmity between thee ( to wit ; the Serpent ) and the Woman , and between thy Seed and her Seed , it shall bruise thy Head , and thou shalt bruise his Heel : Their Children and Posterity are equally included ; for Adam , after his Fall , being restored and made an holy Root , as is generally acknowledged , as Paul declareth , If the Root be Holy , so are the Branches ; and if the first Fruit be holy , the Lump is also holy . And as God promised unto Noah , and to his Sons , Gen. 9.8 . And behold I establish my Covenant with you , and with your Seed after you . His Branches are holy with him , to wit , not actually , but by having a Seed , or Principle of Holiness put in them , derived from Christ the second Adam , who is that promised Seed , whereby they are made capable of becoming Holy , by improving the same ; and this is that federal Holyness which all the Children of Adam and Noah have , that is , all mankind , which is more encreased or diminished ( but not totally abolished in any ) as the immediate Parents are found more or less actually holy ; for the more that any sin , that noble Seed and Principle of Holiness both in them , and in their Children , is the more clouded and vailed , every Sin that a Man committeth , until it be purged and done away , being a vail over that noble Seed . And God renewed the promise to Abraham , to make him the Father of all Nations and Families of the Earth , and that in him they all should be blessed , and in his Seed ; not that this should be fulfilled by his being their Father , according to the Flesh , or in the way of carnal Generation ; but through Christ , who is the Seed of Abraham , by whom the Blessing and Grace of God was to come upon all . ( Rom. 4.16 , 17. ) and in this respect Abraham is called the Father of us all , as it is written , I have made thee a Father of many Nations , before him whom he believed , God quickening the Dead , and calling the things which were not , as though they were ; to wit , the Dead in Adam , are all in due time quickned by Christ , the promised Seed of Abraham , that they may all become the Children of Abraham , through Faith in Christ Jesus ; for by virtue of Christ's Death , and the Promise made to Adam , Noah and Abraham , these three general Fathers , all Adam's Posterity , are holy in a Scripture sense , not actually , but in capacity to become actually Holy , through the holy Seed given unto them , and put into them , as they come to close and joyn with it in true Faith and Obedience : And this doth well answer to Peter's Vision , whereby all manner of four footed Beasts of the Earth , and wild Beasts , and creeping things , and Fowls of the Air , which God had cleansed , all Nations of Adam are understood , Acts 10.12 , 13 , 14 , 15. CHAP. VI. More particularly and largely concerning the way of Restoration by Jesus Christ , his dying for all , and giving unto all sufficiency of Grace , and means of Salvation , whereby they may be saved . ACcording to the Testimony of the holy Scriptures , Jesus Christ is the Saviour of all Men , but especially of them that believe 1 Tim. 4.10 . and he is called the Saviour of the World , John 4.42 . and the Saviour of the Body , Ephes . 5.23 . and that he hath dyed for all Men , is the express Testimony of the holy Scriptures in divers places , 2 Cor. 5.14 , 15. For the love of Christ constraineth us , because we thus judge , that if one dyed for all , then were all dead ; and that he dyed for all , that they which live , should not henceforth live unto themselves , but unto him which died for them , 1 Tim. 2.4 , 5 , 6. God will have all Men to be saved , and to come unto the knowledge of the Truth ; for there is one God , and one Mediator between God and Men , the Man Christ Jesus , who gave himself a Ransom for all , to be testified in due time , Heb. 2.9 . That he by the Grace of God should taste death for every Man , 1 John 2.2 . He is the Propitiation for our sins , and not for ours only , but for the sins of the whole World. But it is commonly alledged by the Adversaries of Truth , that by All in these places is understood , not all particulars , but some of all sorts , or all the elect . To this I answer ; the word All must needs be as full and universal , with respect to Christs death , and the benefit of it , as it is with respect to Adam's fall , because the Scripture maketh a plain parallel betwixt all that die in Adam , and all that Christ died for , as in that fore-cited place , 2 Cor. 5.14 . If one dyed for all , then all were dead : Now if All only signifie Some , in the first part of the verse , the sense must run thus , If one dyed for some or a few , then all were dead : This quite maketh void the Apostles inference ; for if Christ only dyed for some , then only some were dead , and not all . Again , in Rom. 5.18 . the parallel is very plain , As by the offence of one , Judgment is come upon all , unto Condemnation , even so by the Righteousness of one , the free Gift is come upon all , unto Justification of Life ; not that all are actually justified , but the free gift is come upon them , that they may be justified ; and so it is , that the two sides or parts of Parallels are of equal extent . Beside that , the word ( All ) in Scripture doth most commonly signifie all particulars ; and therefore to restrict it , in respect of Gods Grace and Mercy through Christ , savours of a narrow Spirit , and this narrowness of Spirit in Presbyterians and Independents is a great evil in them , and maketh them so peevish , uncharitable and cruel . 2. And whereas they object against Christ his dying for all Men , because he said , he did not pray for the World , and therefore he did not die for the World , John 17.9 . I pray for them , I pray not for the World. It may be very well granted , that he dyed not for the World which he doth not pray for : But what World is that ? It is not any part of Mankind , as they are considered , when first born into the World , and having had a time to live in the World , and a day of visitation , wherein they might have repented , and have been converted unto God ; but as having finally rejected the great Mercy and Grace of Christ , after many tenders and offers of it , until that the Lord hath wholly left striving with him , by his Spirit in their hearts , and then they become Reprobates , and that World whereof Christ spoke when he said , he prayed not for the World. And therefore it ought to be well noted and considered , that when it is said , Christ dyed for the sins of the World , it is only with respect to sins past , or any other sins that Men may commit before the precise time and period of Gods leaving them , and ceasing any more to strive with them , when they are become perfected , so to speak in sin and evil , and are as the ripe Tares , fit for burning , having nothing remaining in them of any tenderness , simplicity or sincerity , or true Love to God or Man ; no grain of Goodness or Virtue , nay , not the least Seed , but are wholly become as Dross , after all the precious Mettal , to the least grain , is extracted or separated from it ; for such , I say , Christ hath neither dyed nor prayed . And thus it may be with many , and is with many before they die ; and concerning these , John declared , saying , There is a sin unto Death , I do not say that he shall pray for it , 1 Joh. 5.16 . and this is that sin of final Unbelief and obstinate Impenitency , wherein men may be permitted to live , some considerable time , before they die . And this is no Contradiction , nor Inconsistency , but serveth greatly to clear the understanding of this weighty matter , how Christ hath dyed for all Men , within a day or time of Grace , and yet hath dyed for none of these Men , after they have wilfully neglected that day of Grace , and resisted the Spirit of Grace , until he did altogether leave and forsake them . And also it is to be considered , that though Christ hath dyed for all Men , within a day or time of Grace and Mercy , beyond which time they have not the benefit of his death , and there remaineth no more Sacrifice for Sin unto them ; yet he hath not died with the same equal intention and degree of Love , Kindness and Good-will , for them who finally perish , as for them who are saved ; nor are the gracious Providences of God , and his dealings both inwardly and outwardly after the same way and manner towards all : And therefore all who shall be saved at the end of the World , have very great and unspeakable cause to praise God , for his more abundant Mercy , Grace and Love towards them in Christ Jesus , and that he , and not they , did make them to differ from others ; & yet none that perish , can have any just cause to complain against God ; for when that that is sufficient is given to them , they have no cause to complain . But all who are saved , God is pleased at one time or another , that suiteth with his infinite Wisdom and good pleasure , so to draw , perswade , move and incline them to come unto him , and when come , so to preserve them with him , and in him , or if at any time he suffer them to depart , infallibly to reclaim them , before the end , that they shall certainly be saved ; and this the Lord can well do , so as to put a difference betwixt Cattel and Cattel , or Men and Men , without their observation , and so as neither to give unto the one any occasion of Presumption , nor unto the other , of Despair , and without giving any greater measure of inward Grace , ( although he may and oft doth give a greater measure to one than to another ; for he is free to give of his own , as he pleaseth ) but only by suitable Providences and Dispensations , and means of his own chusing ; the one may be taken , and the other left , the one gained and saved , and the other not , the inward Grace being the same , both in kind and degree , in some that are saved , and in some that are not , as the Parable of the Pounds and Marks plainly declare , every Servant had his Pound or Mark , which is an equal sum , and some improved it , and some not . And of this more abundant Love of God towards Paul , he himself taketh special notice , with great Thanksgiving unto God , 1 Tim. 1.14 , 16. And the Grace of our Lord was exceeding abundant , with Faith and Love , which is in Christ Jesus — Howbeit , for this cause I obtained mercy , that in me first Jesus Christ might shew forth all Long-suffering , for a pattern to them ; which should hereafter believe on him to Life everlasting . And the like notice he taketh of the great Love of God towards the believing Ephesians and Thessalonians , for his chusing them , and so for all other Believers of all other Churches and People , that God had chosen them from the beginning ; and for this , he said , he laboured , and endured all things , even for the sake of the Elect , that they might be saved , 2 Tim. 2.10 . And as it is the great work and end of all faithful Ministers , to gather Gods elect , every where scattered , so of the Angels , Mat. 24.31 . and so also of Christ Jesus according to John 6.39 . cap. 10.27 , 28 , 29. Isa . 43.5 , 6 , 7 , 8. Rom. 11.7 . And thus we find a great difference betwixt some that were invited to come to the Supper , who when they refused , were no more called , but sentence passed against them , that they should not taste of the Supper , and others that were compelled to come in , Luke 14.23 , 24. not by using any violent Compulsion , but by infallible Perswasions and Motions of his Spirit of Love and Grace , that shall infallibly prevail with them . Nor doth this give to any Man the least occasion either to presume or despair , as by saying , Either I am elected , or not ; if not elected , I cannot be saved , for that doth not follow ; and yet it is most true , that either a Man shall be saved , or he shall not , being contradictory Propositions , whereof the one is always true , and the other not . But this doth not infer , that he who shall not be saved , could not be saved . And seeing no Man certainly knoweth , that he shall not , before he discover it by his final Impenitency , therefore it is the wisdom of every Man to improve , with all diligence , that inward Grace , and all outward means and helps afforded him , the which if he do , according to his ability , he shall infallibly be saved . And though it is most true , that there is a certain number elected in Christ Jesus , the elect Head and Foundation , and corner Stone , living and precious , that is infallibly known unto God , which make up a compleat , intire and perfect Body ; yet seeing none knoweth that great Mystery , who is in any danger to abuse it , it is great folly for any Man to presume , that he is safe , or upon a bare supposition , which can infer no positive conclusion , to resolve to be in any respect negligent : And he that by the Grace of God , doth know both his calling and election , that knowledge hath its proper tendency to make him the more diligent , to abound in all due Obedience and Thankfulness , which is the only way to retain the knowledge of it , after it is once obtained : And the said above-mentioned Dilemma is as idle and foolish , as who would argue , I shall live for a Month or Year to come , or I shall not ; if I shall not , I need take no care to save my life , seeing I shall die ; If I shall , I need take no care , for without taking care I shall live ; for seeing both these parts of the Argument are but Hypothetical , they can infer no positive Conclusion . But as to a Mans Salvation , the only safe and sure way of arguing is this , If I use the Grace and Means that God hath given me , I shall infallibly be saved ; and if I do not use them , I have no ground to expect that I shall , and therefore let me with all diligence that is possible make use of them . But the Doctrin of absolute Reprobation , that maketh Salvation , or the effectual use of the means absolutely impossible to many thousands , yea , as they say , to the greatest part of Mankind , is a most woful and miserable Discouragement unto People . 3. The Lord Jesus Christ , by means of his Death , hath procured unto all Men , both Jews , and Gentiles , as the fruit and effect of his death , an inward Principle of divine Grace , Light , Life and Power , that is the free Gift of God unto them , in the hearts of all Men , together with subordinate and concurring outward Means and Helps , more or less , but sufficient unto all Men , whereby they may be saved one time or another , before the end of the World ; and the ordinary outward means of Salvation is the preaching of the Gospel of our Lord Jesus Christ , even Jesus of Nazareth , that was crucified for our Sins , and rose again for our Justification , by qualified Men ; or failing of them , by reading , or hearing read the holy Scriptures , by which , after a sort , the Prophets & Apostles preach unto all men ; or failing of these outward means , God supplying them by his inward Teachings and Revelations in mens hearts , and some other secret ways and manners of his divine Providences , Dealings and Dispensations unknown to most Men : For the proof of the first part , see Rom. 5.18 . Therefore as by the offence of one , Judgment came upon all Men , to Condemnation ; even so by the Righteousness of one , the free Gift is come upon all men unto Justification of Life : the which Righteousness of one , is the active and passive Obedience of our Lord Jesus Christ , by which the free Gift is come upon all . The which free Gift is called Grace , and the Gift of Righteousness , and is expressed in this Chapter by four sundry Greek Words in the Greek Text , as Charis , Charisma , Dorea Dorema , all very significant ; see further John 1.9 . He was that true Light that lighteth every Man that cometh into the World. And he is called , The Light of Men , John 1.4 . and John 8.12 . I am the Light of the World , he that followeth me shall not walk in Darkness , but shall have the Light of Life . And Tit. 2.11 , 12. For the Grace of God that bringeth Salvation hath appeared unto all Men , teaching us to deny Vngodliness , &c. And Verse 13. Looking for that blessed Hope , and the glorious appearing of that great God , and our Saviour Jesus Christ . Ephes . 3.6 . That the Gentiles should be fellow . Heirs , and of the same Body , and partakers of his Promise in Christ , by the Gospel . Col. 1.26 , 27. The Mystery which hath been hid from Ages and Generations , but now is made manifest to his Saints , to whom God would make known what is the Riches of the Glory of this Mystery in the Gentiles , which is Christ in you , the Hope of Glory . And Rom. 10.8 . The Word is nigh thee , in thy Mouth , and in thy Heart ; and that is the Word of Faith which we preach . And verse 6 , 7. He understandeth it of Christ , which Moses preached in the People of Israel , Deut. 30.14 . And because this great Mystery , which was in the Gentiles , was much hid in the time of the Law , and in all Ages of the world , until Christ came in the Flesh both in Jews and Gentiles , as Paul called it , The Mystery hid from Ages and Generations ; therefore the Psalmist , Psal . 67.2 . prayeth , saying , That thy Way may be known upon Earth , thy saving Health ( or thy Jesus , Hebr ) in all Nations . For he saw that it was in them , but as it were hid , and vailed , according to the weakness and darkness of that Dispensation ; and therefore he prayed unto God , that it might be made known ; and therefore as the grace or gift of Christ is in all Men , so he , who is the Fountain and Root of it , from whom his grace cannot be separate , is in all men , to save them , within a Day of Visitation , or Salvation ; for Christ is in all men but Reprobates , according to 2 Cor. 13.6 . And none are Reprobates , until Christ have left them , and given them up to final Impenitency and hardness of Heart . And for a proof of the second part , see 1 Cor. 1.21 . For after that , in the Wisdom of God , the World by Wisdom knew not God ; it pleased God by the foolishness of Preaching to save them that believe : See further , Verse 22 , 23 , 24 , 25. and Rom. 16.26 . John 20.31 . 4. And because of this universal Grace and love of God to all Men , and that Christ is freely given of the Father to be a Saviour unto all Men ; therefore Christ hath commanded that his Gospel should be preached unto all Nations , without exception of any ; and did also prophecy and fore-tell , that the Gospel of the Kingdom should be preached in all the World , for a Witness unto all Nations , before the end of the World ; and because he , who cannot lie , hath said it , we are bound to believe , it shall be fulfilled , that so all mankind may be accountable to the Man Christ Jesus , at the Day of Judgment , either to be rewarded , or punished by him , as they shall be found having obeyed , or disobeyed his glorious Gospel , that hath been preached unto them , both inwardly and outwardly unto many , if not unto all , but inwardly , to be sure unto all . 5. This divine Grace of our Lord Jesus Christ , in the Hearts of all men , hath had its various Dispensations and Manifestations , according to the several Ages of the world , and the several States and Conditions of men in it , both among Jews , Gentiles and Christians ; and especially both in the Gentiles , and in the body of the Jews and People of Israel ( excepting the Prophets , and others peculiarly favoured of God ) the Principle it self was but little made known , or revealed , in respect of the great worth of it , and the great Virtue , Power and Glory that was in it , God in his infinite Wisdom reserving the more full Discovery and Revelation of it to the time after Christ his coming in the Flesh , and Death , Resurrection , and Ascension ; yet so much was discovered of it , and so much good Fruit it brought forth , in the true Lovers and Improvers of it , as by means whereof , they were accepted of God in that day through Christ Jesus . 6. Whoever were perfectly justified , and saved in any Place or Family of the World , or Nation , People , or Faculty , they were saved only and alone by the Lord Jesus Christ of Nazareth , even the Man Christ Jesus , who dyed for them , & rose again ; for there is no other Name given under Heaven , whereby Men can be saved , but by that Name , to wit , by the Lord Jesus Christ of Nazareth , who was crucified and raised again , Acts 4.10 , 11 , 12. But here some will readily object , How could any of the Gentiles be justified or saved by the Man Christ Jesus , and by virtue of his Death and Resurrection , who never heard of him , & never had the Mystery of it revealed unto them , & consequently had not Faith in Christ crucified , and risen again ? And upon this Head the Adversaries of Truth , both Presbyterian , Independent and Baptist Teachers , have taken great occasion , to cry out against the People , called in scorn Quakers , that their Religion is only Paganism , and not Christianity , because they say , that Heathens or Pagans can be saved by their giving Obedience to the Light within them , without having Christ crucified , and raised again , outwardly preached unto them . But these Adversaries of Truth little consider what Hypocrites they discover themselves to be , in this very Charge , when they make that a Crime in others , which they judge no Crime in themselves ; for they themselves hold , That there are not only elect Infants , dying in Infancy , who are regenerated , and saved by Christ through the Spirit , who worketh when , where , and how he pleaseth ; but other elect Persons , regenerated and saved by Christ , who are uncapable of being outwardly called by the Word ; citing Luke 18.15 , 16. John 3.3 , 5. John 3.8 . John 5.8 . see Cap. 10. Sect. 3. of the Westminster-Confession , owned by the New-England Churches , and printed by them at Boston . And what they say of Infants , and other elect Persons , who are uncapable of being outwardly called by the Word , that they are regenerated , and saved by Christ through the Spirit , who worketh when , where , and how he pleaseth ; the same , these called Quakers say , concerning the honest and faithful Gentiles , who were obedient to the Light of Christ in them , and were not outwardly called by the Word , or by outward Preaching ; yea , and were uncapable of being outwardly called , when living in such remote Places and Ages of the world , where the outward Preaching never came within their reach . For as a deaf Man is uncapable of hearing a mans Voice , so is a man that hath his Hearing ( to wit , the faculty or sense of Hearing ) uncapable of hearing the Voice of a man , that is at a greater distance than his hearing can reach it . And seeing they plainly confess , that there are such elect Persons in the world , not only Infants , but these come to age , who are Regenerated , and saved by Christ through the Spirit , who worketh when , where , and how he pleaseth , as their Words are , ( and the Words are true , and a good use can be made of them against themselves , who have confessed them ) then let them forever be ashamed to cry out any more against the honest People , called Quakers , for saying , these honest Gentiles , who have not heard of Christ outwardly preached unto them , belonging to God's Election , are saved by Christ , and regenerated through the Spirit of Christ . And if the Spirit work when , where , and how he pleaseth , to wit , both in Infants , and persons at Age , who are not outwardly called by the Word , or uncapable of being so called , then let them recal and condemn their false Doctrin , that saith , God hath committed his Counsel wholly to Writing ; and the former ways of God's revealing his Will unto his People are now ceased , and there is no new Revelation : As they have expresly , and without any reserve or exception , affirmed , cap. 1. sect . 1. and sect . 6. For if God hath committed his Counsel wholly to Writing , then nothing of his Counsel is extant , where that Writing is not extant . And if all divine Revelation be ceased , then neither Infants , nor other Persons , who are uncapable of being outwardly called by the Word , have any divine Revelation , or inward Call by the Spirit : Or if Infants , and other Persons belonging to God's Election , be inwardly called , and renewed by the Spirit , then God hath not committed his Counsel wholly to Writing , nor are all the ways of God's revealing his Will to men ceased : for by their own Confession , it is revealed to all elect Persons , who are uncapable of being outwardly called by the Word , the Spirit working in them , when , where , and how he pleaseth . 7. But whether any are , or can be saved or justified , without the express Knowledge and Faith of Christ crucified , and risen again , is one Question ; and whether without all outward hearing of Christ crucified , outwardly Preached unto them , is another Question : For without all outward preaching of Men , the mystery of Christ crucified can be revealed , and preached inwardly to Men by the Spirit of God , and by the same Spirit , Faith can be wrought in them by that inward hearing , as these Men confess . And though it may seem hard and difficult , to prove that all honest Gentiles , who did by Nature ( to wit , by the Principle of the divine Nature implanted into the true Nature of Men ) the things contained in the Law , had that express Knowledge and Faith of Christ crucified , and raised again ; yet it is more hard and difficult unto them , who affirm they had it not , to prove it , seeing the Spirit , who worketh when , and where , and how he pleaseth , might reveal it unto them ; and that they grant , the Spirit doth work in all elect Persons , who are not outwardly called by the Word , and doth regenerate and save them by Christ. And to the further clearing of this matter we are to consider , that the Work of Salvation is not a thing that is commonly done in an instant , but hath its gradual Steps , its beginning , progress and finishing , even as Faith it self hath ; for as at the first instant of a Man's sincere believing , he is en●●ed into a state of Salvation , so as his Faith groweth , his Salvation doth gradually encrease and grow with it , the which Salvation is not only a Salvation from Wrath to come , or from Hell fire and torment , but is a Salvation from Sin , and from under the Power of Darkness , and from all Ignorance , and Error , and Darkness of Understanding , and a thorow renewing into the Image of God , and bringing Man into Conformity unto the Image of the Son of God , the heavenly and second Adam : And the true knowledge of Christ , and of God the Father , being a part of the Image of God , that is to be renewed in them that are to be saved , according to Col. 3.10 . And have put on the new Man , which is renewed in Knowledge , after the Image of him that created him . Therefore it doth necessarily follow , that perfect Salvation , in the full extent of it , cannot be had without the full and perfect knowledge of Christ , the which full and perfect knowledge of Christ , is to know him , both as he is that eternal Word , and Son of God , the only begotten of the Father , who was with the Father before the World was , by whom all things were made , and as he is God manifest in the Flesh , justified in the Spirit , &c. to wit , Christ crucified and raised , which Paul calleth the great Mystery of Godliness : And that both Salvation and Faith is gradual , and hath its steps and progress , beginning , growth and perfection , is very clear , both from the Scriptures Testimony , and the Saints experience ▪ for Paul writing to the believing Philippians , exhorted them to work out their Salvation with Fear and Trembling , 2 Philip. 12. So , though they were entred into a state of Salvation , through Faith in Christ , yet it was not perfected in them , but was to be further wrought out ; and to encourage them in this great Work , he told them , It was God which worketh in them , both to will and to do of his own good pleasure . And Paul encouraged the believing Romans , and also himself , saying , Now is our Salvation nearer than when we believed , Rom. 13.11 . And the perfect Salvation of Souls is called the end of Faith , 1 Pet. 1.9 . And verse 10. Of which Salvation the Prophets have enquired , and searched diligently , who prophecyed of the Grace that should come unto you . Verse 11. Searching what , or what manner of time the Spirit of Christ , which was in them did signifie , when it testified before-hand the Sufferings of Christ , and the Glory that should follow . And Verse 13. Wherefore gird up the Loins of your Mind , be sober , and hope to the end , for the Grace that is to be brought unto you in the Revelation of Jesus Christ ( so the Greek hath , viz. Enapokalepsei ) And Philip. 1.6 . Being confident of this very thing , that he which hath begun a good Work in you , will perform it unto the Day of Jesus Christ . And as the Work of the outward Creation , is distinguished into six Days , and that a Day of Sabbath , or Rest , which is the perfection : So the Work of the inward Creation , which is the creating Men anew in Christ Jesus , by way of Analogy , may be said to have its six Days , and then the spiritual Sabbath , or Rest , according to Heb. 4.9 . There remaineth therefore a Sabbath to the People of God. And verse 11. For he that is entred into his Rest , hath ceased from his own Works , as God did from his . And Verse 11. Let us labour therefore to enter into that Rest , &c. Where its plain , the Writer doth hint at the said Analogy . Now though it ought to be granted , that the Knowledge and Faith of Christ crucified and raised again , doth belong to the finishing and perfecting of the Saints Salvation , yet it is most clear and plain from Scripture , that it doth not universally belong to the beginning of it . For we can prove most clearly from Scripture , that the good work of God , even the Work of Salvation was begun in them , who had not that Knowledge and Faith of Christ crucified ; as first , to instance in Nathaniel , of whom Christ gave a noble Testimony , Behold an Israelite indeed , in whom is no Guile , John 1.47 . And yet at that time he had not Faith in Jesus of Nazareth , as being come in the Flesh , but reasoned or questioned , saying , Can any good thing come out of Nazareth ? Philip saith unto him , Come and see , &c. Next , to instance in the Disciples of Christ , who for sometime , after they had followed him , and that Peter had confessed to him , that he was the Son of God , and that Christ had told him , his Father had revealed it to him ; yet the mystery of his Death and Resurrection was for all that hid from him , and the rest of them : For this , see Mark 9.31 . For he taught his Disciples , and said unto them , the Son of Man is delivered into the Hands of Men , and they shall kill him , and after that he is killed , he shall rise the third Day . And verse 32. But they understood not that saying , and were afraid to ask him . See again , Luke 9.43 . But that instance of Cornelius is a most manifest and clear demonstration of this Truth : For this Cornelius was a Gentile , and uncircumcised , and therefore no Proselite of the Covenant to be sure ; and though some alledge , that he was a Proselite of the Gate ( according to that distinction that was among the Jews of a two fold sort of Proselites , one of the Covenant , that received Circumcision and the Law , another of the Gate , that did not receive Circumcision ) yet this is but barely alledged without all proof . But if he was a Proselite of the Gate , it is certain at that time , when the Angel was sent unto him , he had no express Knowledge , nor Faith of Christ crucified , for that was the thing , which Peter was sent to preach unto him , by hearing of which he was to receive the holy Ghost , and be saved ; for the Angel told him , that Peter should speak Words to him , by which he and all his House should be saved ; see Acts 11.14 . Now altho' at that time , when the Angel appeared unto him , Cornelius had no Knowledge nor Faith of Christ crucified , yet he was in a good estate ; and well were it for many called Christians , that they were in as good estate as he then was in : When the Angel appeared to him , he told him , that his Prayers , and his Alms were come up for a memorial before God , Acts 10.4 . And it is said of him , verse 2. He was a devout Man , and one that feared God , with all his House , which gave much Alms to the People , and prayed unto God alway . And with respect to this , Peter began his Preaching , saying , Acts 10.34 , 35. Of a truth , I perceive that God is no respecter of Persons , but in every Nation he that feareth him , and worketh Righteousness , is accepted of him . Now who dare be so bold to say , Cornelius at this time had no real and true beginning of Salvation , or of saving Grace and Faith , before Peter did preach Christ crucified & raised again unto him ? For although Cornelius had not at that time Faith in Christ crucified , yet he had ( without all question ) Faith in God , and in the Word of God that was in his Heart , and that Word was Christ in him , though the Mystery of Christ was not fully revealed unto him at that time , and in that state he was accepted of God , & yet not for his Works sake , but for Christ . And therefore , Men may have a beginning of true Faith , and of a true Work of Salvation begun in them , when the Mystery of Christ crucified , and raised again , is not revealed unto them . For that Mystery ( being so great as it is ) was not in that Day , to wit , before Christ came and suffered in the Flesh , preached , as one of the first and most necessary things to be first known and believed , as without the Faith and Knowledge of which no Man could be in any degree blessed , otherwise , when Christ began to Preach , he would have preached it as one of the first things ; and when he sent his Disciples to preach the Gospel , before he suffered Death , he would have given them an express Commission to preach it to all People , how he was to be crucified , and raised again the third day , but the Mystery of it at that time they knew not , and therefore could not preach it then : Nor did he preach it himself , when he began his Ministry , nor for a considerable time afterward● until the time drew near that he was to suffer . In all that excellent Sermon of his on the Mount , not one Title or Word doth he mention of his Death and Resurrection expresly , but he taught the Law and the Prophets , and expounded the Spirituality of the Law , in its extent , far beyond the reach and conception which the People had of it at that time , and withal dropped some Evangelical Precepts unto them , and taught them the right way of Prayers , Fasting and Alms , and pronounced them blessed , that hungred and thirsted after Righteousness , and were poor in Spirit , that were Merciful , that were Meek , and Peace-makers , and that mourned , &c. and suffered for Righteousness sake . And therefore it may be very safely concluded , that the express Knowledge and Faith of Christ crucified , is not of absolute and indispensible necessity ( especially where it hath not been preached , nor revealed ) unto the beginning of a Man's Salvation , although it is really of absolute and indispensible necessity unto the finishing and perfecting of it , because , as hath been already said , our inward renewing unto God , when perfected , in us , is a renewing us perfectly , and not in part only , into the Image of God ; and a part of that perfect Image , is the perfect Knowledge of God , and of Jesus Christ , whom to know is Life Eternal ; and that perfect Knowledge requireth men to know him , as he came in the Flesh , and died , and rose again , which is that great Mystery of Godliness , as Paul called it , 1 Tim. 3.16 . But if these Men , who own that said Confession of Faith , enquire , whether all these honest Gentiles that lived in the world , or do now live in the world , who have not had Christ crucified , outwardly preached unto them , but were diligent to frame their Lives , according to the Light that was in them , died in a state of Salvation ? I say , yea , they did ; and this I may the rather say , according to their own Doctrin . For what if they had not the perfect Knowledge and Faith of Christ crucified , when they lived ? Yet they might have it at their Death , to wit , in the passing through the Valley of the shadow of Death , according to Psal . 23.4 . Even when they are not able to demonstrate unto the Living , what is then revealed unto them ? And as it is in Job 33.22 , 23 , 24. When a Mans Soul draweth near unto the Grave , and his Life to the Destroyers , there may be a Messenger with him , an Interpreter , one of a Thousand , to show unto Man his Vprightness , then he is gracious unto him , and saith , Deliver him from going down to the Pit ; I have found a Ransom , or Attonement ; see the Hebr. or Margin of the English Bible . Or if I should say , they receive this perfect Knowledge of Christ after Death , it is according to your Doctrin , who say , The Souls of the Righteous ( generally or universally ) after Death ( note , after Death ) being then made perfect in Holiness , are received into the highest Heavens , &c. These are the express Words of your Catechism , cap. 32. sect . 1. But when , and how , or at what precise time these honest Gentiles , who used their greatest diligence to frame their Lives according to the Light that is in them , and yet have not had the Death , and Resurrection of Christ outwardly preached unto them , when they then lived in the World , is not my present business to determine : It doth suffice , that I have demonstrated from Scripture , that Men have been in a state of Salvation , and acceptance with God , who have not had the mystery of Christ , his Death and Resurrection , made known unto them ; and surely , these Men continuing faithful to what they had received , when they died , could not perish . For it is impossible that any Man , who hath the Work of Salvation really begun in him , though but as a Child in Knowledge , that holdeth fast the beginning of his Confidence firm unto the end , can perish , Heb. 3.14 . 8. And as concerning the diversity of the Dispensations of the divine Grace given unto Men , in the several Ages and Places of the world , according to the several States and Capacities of Men in the World , the Scriptures testimony is very plain and clear , which declareth both of the manifold Grace , and manifold Wisdom of God , 1 Pet. 4.10 . Ephes . 3. And Ephes . 1.10 . Paul mentioneth the Dispensation of the fulness of time , as being the greatest , wi●h respect to the fore-going Dispensations , before that fulness of time came ; and they may be distinguished , as Paul doth distinguish them very plainly into three , to wit , Diversity of Operations , but one God ; and Diversity of Administrations , but one Lord ; and Diversity of Gifts , but one Spirit , 1 Cor. 12.4 , 5 , 6. The operations belonging to the Law , as inwardly dispensed , the Administrations to the Prophets , and to Christ's coming in the Flesh , and to the Apostles , their Preaching , both before and after Christ was crucified , and rose again , and afterwards the Gifts to the holy Spirit , as they were the effect , and fruit of the Apostles Preaching , and the end of it : And according to the Scripture , the first is that divine Dispensation proper to Men , as Children , in the Knowledge of God , and in Virtue ; the second , to that which is proper to Men , as in Youth , or middle Age ; the third as proper to Men of full , or ripe Age. And each of these Dispensations may be said to have their proper and peculiar inward Baptism , or spiritual Washing ; the first being the Baptism of the Father ; the second being the Baptism both of the Father , and of the Son ; the third being the Baptism of the Father , the Son , and the holy Ghost , which Christ commanded his Disciples to administer , after he rose from the dead , and gave the holy Ghost , Matth. 28.19 . which is not to be so understood , as if the three , to wit , the Father , the Son , and the holy Ghost , did not work together in all these three Dispensations ; for certainly they did ; but because in the first Dispensation , God only was known as Creator , and Father of all mankind ; in the second , both the Father and the Son were known ▪ and in the third , the Father , the Son , and the holy Ghost are known , and the Mystery of the three , and of the more abundant divine Grace that accompanieth this Knowledge , largely opened and revealed . And though I say the first belonged to the Law , as inwardly dispensed , yet that very Dispensation of the Law was not meerly Legal , but had Grace and Mercy mixed with it : For no Dispensation , without the Grace and Mercy of God , could have been in any respect serviceable unto Men ; therefore the Law , both as outwardly and inwardly administred , had always some measure of divine Grace mixed with it ; and therefore in the second Commandment , the substance of all the Ten Commandments , being commonly acknowledged to have been delivered by God himself to the Gentiles , who had not the written Law , God did reveal himself to be a gracious and merciful God , visiting the Iniquities of the Fathers upon the Children , unto the third and fourth Generation , but shewing Mercy to Thousands of them that love him , and keep his Commandments . And as I have already proved from the express Testimony of the holy Scripture , by the Obedience of one , to wit , the Lord Jesus , who dyed for all , the free Gift and Grace of God is come upon all unto Justification of Life , Rom. 5.18 . And Christ himself is the Mystery hid in the Gentiles , being that Word of Faith which Moses preached in the Jews , and Paul in the Romans , Chap. 10. 9. And since it is so , that Christ is really that Light that doth lighten the Gentiles , and is Light in them , who have not heard him outwardly preached unto them , it is no less than real Blasphemy ( though pardonable upon Repentance ) to say , as the Presbyterian and Independent Teachers of both Old and New-England have said in their Confession of Faith , That the Light in men , ( which they call , the Light of Nature ) that doth so far manifest the Goodness , Wisdom and Power of God , as to leave men inexcusable , yet is not sufficient to give that Knowledge of God , which is necessary unto Salvation ; as they expresly affirm cap. 1. sect . 1. And cap. 10. sect . 4. they say expresly , Men not professing the Christian Religion ( to wit , the Faith of Christ's Death and Resurrection ) cannot be saved , be they never so diligent to frame their Lives according to the Light that is in them ; Which here again they call the Light of Nature . And as for the expression , the Light of Nature , it may be safely enough owned ( in a true Scripture sense ) though not in the sense of them , who do so call it . For as Christ is called the Light of men in Scripture , ( John 1.4 . In him was Life , and the Life was the Light of men ) so he may be very well called the Light of Nature , to wit , lightning the dark Nature of man ; and not only so , but quickning and sanctifying Nature in all men , who joyn thereunto , and the Word of God in the Heart , James calleth it , Ton Emphuton Logon , the innate Word , i. e. put into the Nature of men , which is able to save their Souls . But the Presbyterian and Independent Teachers of Old and New-England , by the Light of Nature , mean only that it is some natural Faculty of man's Soul , as to say , his natural Understanding , or his natural Mind & Conscience : And according to them , there is no other Light , or Principle of Knowledge or Virtue in man , generally and universally , nay , not in any who profess not the Christian Religion , though ever so diligent to frame their Lives according to the Light that is in them , as they expresly affirm ; and yet in manifest Contradiction to their own Doctrin , they have confessed , That Persons elected , are saved by Christ , and regenerated through the Spirit , who are uncapable of being outwardly called by the Word , cap. 10. sect . 3. 10. But that Light that is in men generally ( within their day of visitation ) is not any natural Faculty of man's Soul , as to say his natural Understanding or Conscience is manifest ; 1 st because they do confess , that Man by his fall is become dead in Sin , and wholly defiled in all the Faculties and Parts of Soul and Body ; and indeed so he is , and his Understanding is so darkned naturally , that he is called Darkness ; and therefore he hath not any Light that is left in him , as some call it the Reliques of Light left in him since the Fall ; for if he did fall wholly , then no Light was left in him , nor Virtue , nor Goodness , as they confess , cap. 9. sect . 3. that Man is altogether averse from good . 2 dly , they confess , That all Sin is a Transgression of the righteous Law of God , cap. 6. sect . 6. And therefore the Gentiles , who have not the Law outwardly delivered unto them , seeing they are Sinners , do transgress against the righteous Law of God ; now where is this righteous Law , but in their Hearts ? And this righteous Law cannot be any natural Faculty of fallen Man , which they confess is wholly defiled and corrupted , and unholy , and unrighteous . 3 dly , they confess , That it is sufficient to leave men unexcusable , sect . 1. cap. 1. And therefore it is also sufficient to make men excusable , who are diligent to frame their Life according to it ; and to say the contrary , is to contradict the very instinct of common Justice that God hath put into mens Hearts . 4 thly , the Scripture saith , that some of the Gentiles their Thoughts did excuse them in well doing , as it did accuse them in evil doing , Rom. 2.15 . 5 thly , The Apostle Paul doth plainly distinguish it from the Conscience , Rom. 2.15 . the true Translation being , Their Conscience co-witnessing or bearing a joynt Witness with that righteous Law or Principle . 6 thly , He calleth it the Truth , and that which may be known of God , which God hath shewed unto them , which gave them the Knowledge of God , and shewed them the goodness of God that leadeth to Repentance ; and also gave them to know the Judgment of God , and revealed the Wrath of God from Heaven against them : And because that many of them , who knew God , did not glorifie him as God , nor were thankful , therefore God gave them over to a reprobate mind ; and therefore they were not Reprobates from the beginning , far less from all Eternity , as these men alledg . And therefore any Light or Illumination that these Gentiles had in them , or that any men have in them , is a new Gift and Grace of God , and gracious Visitation of God unto them , as the Apostle calleth it , Rom. 5.18 . Moreover , that God himself doth inwardly speak to men generally in their Hearts , both in good men and bad , and is their Teacher , and doth warn them , yea , and fore-warn them of Evil and Wrath to come , and doth reprove and convince them of Sin , is the Testimony of the holy Scripture in many places ; see Psal . 94.10 . Psal . 50.1 , 16 , to 22. Amos 4.13 . Micah 6.8 . Prov. 8.1 , 2 , 3 , 4. Job 28.28 . Chap. 24.13 . and 21.14 . And it is a place greatly worth noticing , Luke 12.20 . God said unto him , Thou Fool , this Night thy Soul shall be required of thee . And where did God say thus to him , but in his Heart ? And therefore it hath been the way of God , and ever will be to speak to men in their Hearts , to call them , and warn , and fore-warn them of evil and danger , and to perswade and incline them to that which is good : And they who deny this , as they belye God , and say , It is not the Lord that speaketh , and calleth to men in their Hearts ; so they do a great injury and wrong unto men , who instead of turning them to God's Teachings in their Hearts , turn them away from them ; and they do ill deserve so great Wages of the People , so to turn away the Ears of the People from God's inward teachings in their Hearts , and from the Word of his Grace , which is able to save their Souls . And to conclude , although the dispensations of the divine Grace be various , and may be variously distinguished into a more or less number , yet God and Christ , and the holy Spirit are one , and the one Author of all these various Dispensations ; and who-ever is faithful unto God in any of them , is accepted in Christ , and for Christ's sake , and not otherwise . And though the last , which is the pure and perfect Christian and Gospel Dispensation , is far more excellent , and far surpassing either that among the Gentiles , who had not the outward Law , or that among the Jews and People of Israel , who had the outward Law , and the Prophets , yet every one of them had their Glory in their day , and that inward divine Dispensation that is now among the Gentiles , who have not Christ as yet outwardly preached unto them , hath its Glory and great Service and Blessing to them who are faithful to God in it ; and such who continue faithful therein to the end , shall never perish ; and though it be not purely and throughly Christian and Evangelical , but rather more Legal , yet it is also partly Christian and Evangelical , and the pure Gospel Dispensation is hid within it , as a Wheel within a Wheel , or as the most holy place was hid within the outer Court , and there , to wit , in that first Dispensation , Christ , as it were , lieth as in swadling Cloathes : and though the Jews do not know him as he is there , yet such as the Wise men from the East , do both know and honour him , as the King of the Jews , yea , as King and Lord , both of Heaven and Earth , who is in all , and through all , and over all , blessed forever , Amen . CHAP. VII . Concerning Justification , and the Nature of true Faith , whether Assurance is of the Nature of it . 1. WHen the Scripture saith , God justifieth the Vngodly , Rom. 4.5 . It is not to be understood that he doth justifie them in their Ungodliness , but from it ; as the like manner of Speech is used , Acts 13.39 . And by him all that believe , are justified from all things , from which ye could not be justified by the Law of Moses . For seeing , according to the Law of God , He that justifieth the Wicked is an Abomination to the Lord , Prov. 17.15 . God himself can do no such thing , as to justifie a wicked or ungodly man in his Ungodliness . 2. As it is only the true believer , who hath Faith in Christ Jesus , whom God justifieth ; so it is only he who is truly sanctified , and regenerated or born again of the Spirit of God , whom God doth justifie , who are called the Seed of Israel , Isa . 45.25 . In the Lord shall all the Seed of Israel be justified , and shall glory . For as a Rich Man , when he dyeth , by his Will or Testament , leaveth his Goods or Riches not to Strangers , but to his own Kindred , as his Brethern , or Children , and to his Wife ; so our Lord Jesus Christ hath left by his Will and Testament , when he dyed , his Spiritual Goods , to wit , Remission of Sin , Justification , Adoption , and Eternal Life , only to his true spiritual Kindred , to wit , his Brethren , who are born from Above , and spiritually related unto him , who are the true Children of God , by spiritual Regeneration , and renewing of the holy Ghost , and who are his true Church , and Body , and of his Flesh and Bones , according to Ephes . 5.30 . 3. And therefore not only Faith , but true inward Sanctification , and a thorow inward renewing into the Image of God , and Conformity of the whole man , unto the Image of the Son of God , is a Condition and Qualification necessarily required , in order unto mens being perfectly justified in the sight of God ; and as no man is justified , but who is sanctified , so no man is any more , or further justified than he is sanctified . 4. According unto which , God doth justifie men , not only by Faith in Christ , but by a real inward Righteousness or Holiness , which he doth beget in them by his holy Spirit , and not only Faith , but Love , Hope , true Righteousness , and Holiness , Meekness , Temperance and Humility , and all other Evangelical Virtues , and Fruits of the holy Spirit , are the Instruments and Means whereby men obtain free Justification through Christ Jesus , and whereby they are enabled , and fitted or qualified to apply Christ Jesus , and his Righteousness unto them , so as to have the same imputed unto them , and made theirs , to wit , Christ , and all his spiritual Blessings , Gifts and Benefits , and his Death , and Sufferings , and Obedience , with all the blessed Effects and Fruits of it . For as a Line that is straight cannot be applyed unto another Line that is crooked , but unto a Line that is straight ; so cannot the Lord Jesus Christ , who is the Righteousness of God , be applyed unto men for Justification , unless these men be made righteous , as he is in likeness , or conformity unto him , although not equal unto him : And therefore John did seasonably give the warning and caution , fore-seeing that many would claim to be righteous , or justified , when they were not really doers or workers of Righteousness , 1 John 3.7 . Little Children , let no man deceive you ; he that doth Righteousness , is righteous , even as he is righteous . And the same John said , Rev. 22.14 . Blessed are they that do his Commandments , that they may have right to the Tree of Life , &c. Which is equivalent to their being justified , seeing Justification doth include in its Nature , a Right , or Interest in Christ , who is that Tree of Life . 5. It is therefore a gross Error , and a false and Antichristian Doctrin , in these Faith-publishers at Westminster , espoused by the Presbyterians and Independant Teachers in New-England , That God doth justifie men , not by infusing Righteousness into them , but by pardoning their Sins , and accepting them as righteous , &c. cap. 11. sect . 1 , 2. And also , that , they say , Faith receiving and resting on Christ , and his Righteousness , is the alone Instrument of Justification , is another great Error . For as Faith may well be compared to one Hand of the Soul , whereby it receiveth and embraceth the Lord Jesus Christ ; so Love , which is an inward Evangelical Grace and Virtue , that is shed abroad or infused into the Soul , by the holy Ghost , may be compared to another Hand and Arm , whereby it doth receive and embrace him . And all the inward Evangelical divine Virtues and Graces that are wrought and begot in the Soul , by the holy Spirit of Christ , are , so to speak , as a whole intire Body , consisting of many Members , whereby the Soul doth embrace and cleave unto the Lord Jesus Christ ; and thus a perfect Union cometh to be witnessed betwixt the faithful Soul , and the Lord Jesus Christ , when it is joined unto him , receiveth him , and cleaveth unto him , not by one single Grace or Virtue , called Faith , but by all other divine Graces and Virtues , which make up a whole intire Body , having many Members and Joynts , whereby the Soul cleaveth to him , as one streight Line is joyned to another , or as one streight Body to another , not in part only , but in all parts . And thus also doth the Lord Jesus Christ embrace the whole Soul in all its spiritual and divine Powers and Virtues , that he hath freely conferred upon it : And hence it is , that true Believers are said to put on the Lord Jesus Christ , as a man putteth on a Garment . Now he that putteth on a compleat or intire Garment , every part of his Body cleaveth to it ; even so the Soul that putteth on Christ , cleaveth to him by all its spiritual Members , which are the divine Evangelical Virtues , wrought in it by the holy Spirit of Christ , even as the Sins and evil Lusts are called the Members on Earth , Col. 3.5 . 6. But though real inward Holiness and Righteousness , as well as Faith , be the Instruments , whereby men are justified , yet they are not the Foundation and Ground of Justification , but the Lord Jesus Christ alone , even Jesus of Nazareth , who dyed for our Sins , without the Gates of Jerusalem , and rose again in his intire and perfect Obedience and Righteousness , is the alone and only Foundation and ground of Justification , on which the Souls of all the Faithful are to rest for Justification , and Remission of all Sin ; and therefore no man is to rest or relie upon the best Works , or Righteousness , or Obedience , that he doth or can do , even when helped to perform the same , by the help of the holy Spirit : For this were to put good Works in the room of Christ , which ought not to be ; for no Works of Righteousness or Holiness done by us , even by the help of the holy Spirit , is the Foundation of the Saints Faith , or Justification , but Christ alone , and the free Love , Mercy , Grace and Favour of God the Father revealed in him , and by him , through the holy Spirit . For seeing all men generally have sinned , no mans best Obedience for Sin formerly committed , can be a Ransom unto God , but Christ alone is the Ransom , even he who was Crucified , and rose again , ( 1 Pet. 3.18 . ) The Just having suffered for the Vnjust , that he might bring us unto God. And as no man can redeem the Soul of his Brother , so , nor can he redeem his own Soul ; For the Redemption of the Soul is precious , and ceaseth forever , Psal . 49.8 . viz. to be the Work of man , but it is only and alone the Work of him , who is both God and Man , according to verse 15. But God will redeem my Soul from the Power of the Grave , for he shall receive me , Selah . See further these other Scriptures , Ephes . 1.7 . Col. 1.14 . Heb. 9.12 , 15. Gal. 3.13 . 1 Pet. 1.18 . Rev. 5.9 . Mat. 20.28 . 1 Tim. 2.6 . Job . 33.23 , 24. 7. And seeing Remission and Pardon of Sin for Christ's sake , is a part or branch of Justification , as these Faith-publishers do acknowledg , and that repentance is of such necessity , that none may expect pardon without it , as they confess , cap. 15. sect . 3. Is it not very manifest , by their own Confession ( though in plain contradiction to their own Doctrin ) that Repentance is a necessary Instrument and Condition whereby to obtain Justification . And indeed the Scripture layeth equal weight upon Repentance and Conversion , as it doth upon Faith , in order to obtain Remission or Pardon of Sins , Acts 3.19 . Repent ye therefore , and be converted , that your Sins may be blotted out . Acts 26.18 . To turn them from Darkness unto Light , and from the Power of Satan unto God , that they may receive Forgiveness of Sins , &c. And when the Scripture saith , Titus 3.5 . Not by Works of Righteousness , which we have done , but according to his Mercy he saved us . It is clear , that Works before , or without true Faith are understood , and not the inward Work of Sanctification , as is clear from the following Words , by the washing of Regeneration , and renewing of the holy Ghost . And if the real inward Work of Sanctification and Obedience had not been necessary to Salvation , the Scripture would not have said , Work out your Salvation with Fear and Trembling : And if ye through the Spirit do mortifie the Deeds of the Body , ye shall live . And therefore when Paul doth so earnestly plead that men are not justified by the Works of the Law , it is evident , he doth only exclude these legal Performances and Observations that the Jews rested in , who had not Faith in Christ . And that no Works , however so good or holy , being performed by men , ought to be rested in , as a Foundation or ground of Justification , for that were to exclude Christ , and make his Death of no effect . And again , when James doth plead so earnestly , that men are justified by Works , and not by Faith only , giving an instance in Abraham and Rahab , he only placeth Faith and Works together ( viz. such Works as accompany true Faith , and work together with it ) as necessary Instruments and Conditions , whereby to obtain Justification , but not to be the Foundation thereof . 8. And whereas Paul generally so much useth that manner of Speech , of Justification by Faith , it is manifest that by Faith , he doth not mean only that single Virtue called Faith , but as by way of Synecdoche , the most eminent , or noted part , is put for the whole , as when in Scripture as well as in common Speech , the Head of a man is put for the whole man , Ezek. 33.4 . Ezek. 17.9 . Even so by Faith , the Apostle in these places doth mean the whole complex or systeme , or intire Body of the Evangelical Virtues and Graces , whereof Faith is as it were the Head , and is first in order of Nature , at least , in respect of the other ; and sometimes also by Faith he understandeth , the whole Evangelical Dispensation and Doctrin , as especially in that noted place , Gal. 3.23 . But before FAITH came , we were kept under the Law , &c. And verse 5. But after that FAITH is come , &c. Where certainly Paul doth not mean only that single Virtue , called Faith , but the whole Evangelical Dispensation , with all the spiritual Gifts and Graces of it . And again , Gal. 3.2 . Received ye the Spirit by the Works of the Law , or by the hearing of Faith ? which hath the same signification . And thus in common Speech among Christians , and Christian Writers , the Christian Faith doth signifie the whole Christian Religion and Obedience ; and so Unbelief in Scripture is put for all other Sin that Men generally are under , before they believe , as Rom. 11.32 . 9. True Faith in Christ Jesus , ( on whom alone the Soul resteth , as on the true Foundation for Justification , and all other divine and spiritual gifts & blessings ) is not only a believing in him , as he is the Word , which was in the beginning with God , and is God , by whom all things were made , and which was in all the Prophets , and faithful and holy Men in all Ages , but as the same Word did take Flesh , and was God manifest in the Flesh , justified in the Spirit , &c. 1 Tim. 3.16 . which Paul called , The great Mystery of Godlinss , to wit , Christ crucified , and risen again , made of a Woman , made under the Law , the Son of God , that did come in the likeness of sinful Flesh , made like unto us in all things , Sin excepted ; who being in the form of God , and thought it no Robbery to be equal with God , humbled himself , and took upon him the form of a Servant ; and was found in the true Form and Nature of a Man , the Seed of Abraham and David , conceived by the holy Ghost , and born of the Virgin Mary , at Bethlem , in the Land of Judah . And thus the true Faith doth not divide Christ , but receiveth him , and joyneth the Soul unto him entirely , to wit , the whole and intire Christ , both as he did come outwardly in the Flesh , and as he did , and doth inwardly come in the Spirit ; and as the said true Faith doth not divide him , so nor doth it divide his Offices , but taketh or receiveth him in all his Offices , as King , Priest and Prophet , Shepherd , Physician , Husband , &c. And as he is called ( Jerm . 23.6 . ) The Lord our Righteousness , in Scripture ; so as none can have him to be their Righteousness and Justification , but who have him to be their Lord , King and Ruler in them , and their Sanctification , Wisdom and Redemption . And thus every truly believing Soul , is as the true Mother of the Child , who would not have the Child divided ; but she who was not the true Mother of the Child , she would have the Child divided ; a true Figure of all false Christians , who would have Christ divided , and say , They believe in Christ without them , but do not believe and receive Christ within them , as God the Father doth inwardly reveal him ; or as Ranters , and other high Notionists , who pretend to believe in Christ , as he is the Word and Light in them , but slight and blaspheme against Christ that was crucified without them . Whereas the true Believer doth both believe in Christ , and receive Christ , as he came in the Flesh , and was crucified for our Sins , and rose and ascended into Heaven , and is now in Heaven glorified , in the intire and perfect Nature of man , in Soul and Body , appearing in the presence of God for us , our Advocate with the Father , and also doth believe in him , and receive him spiritually , to live and dwell in his Heart , as he is the Lord that Spirit , and the second Adam , or heavenly Man , the quickning Spirit , who is the true spiritual Meat and Drink to every believing Soul , even as Christ said , I am the true Bread of Life , he that eateth me , shall live by me . 10. And this true Faith , in the least true measure of it , as it is an act or exercise , hath assurance in it , of the Love and Mercy of God revealed in Christ Jesus ; and true infallible Assurance is of the very Nature and Being of true Faith , as it is exercised on Christ , its true and proper Object and Foundation , and upon the Love and Mercy of God the Father revealed in Christ ; hence Paul said , That his Gospel came unto these to whom he preached , not in Speech only , but in Power , and in the holy Ghost , and in much Assurance , or as the Greek hath it , much full Assurance , 1 Thes . 1.5 . And he said further , his Preaching was in the Demonstration of the Spirit , and of Power , 1 Cor. 2.4 , 5. That their Faith ought not to be in the Wisdom of Man , but in the Power of God : And this was sure footing , and had assurance in it , as the building on the sure Rock . But they who deny all inward new Revelation of the Spirit , it s no wonder they deny that Faith hath Assurance in the Being and Nature of it . But without divine inward Revelation , which begetteth Assurance , there is no true Faith , but only Opinion , or Conjecture , seeing there is no midst betwixt Assurance and Opinion , or Conjecture ; and therefore these Faith-Publishers , have denyed the true Faith of God's Elect , when they say , It may be without Assuranee , and that infallible Assurance doth not belong so to the essence of Faith , but that a true Believer may wait long , and Conflict with many Difficulties , before he be partaker of it ; see Chap. 18. Sect. 3. And it is yet as strange , that they affirm , That a Man without divine new Revelation ( which here they call Extraordinary , although in their first Chapter , they have denyed all new divine Revelation , even since the Apostles ) can be infallibly assured , that he is in favour with God ; the which Assurance they seem to ground upon the inward Evidences of the Graces of God , and the Testimony of the Spirit of Adoption , witnessing with our Spirits that we are the Children of God. But whether this be not a manifest Contradiction , one while to assert the necessity of the inward Evidence of Grace , and the Testimony of the Spirit witnessing with our Spirits , that we are the Children of God ; and another while , yea , with the same Breath , to deny all inward Revelation of the Spirit ; and to say , the Spirit worketh only effectively , and not objectively , and therefore is only medium incognitum assentiendi , to wit , an unknown Principle of assenting , let the wise in heart consider and judge . For seeing no place of Scripture , telleth us , that we have these infallible marks of God's Children , and yet the Spirit doth tell , or witness it , to or together with our Spirits ; this certainly is a novum effatum , or new Truth , or saying , no where either expresly or consequentially contained in the Scripture ; or if they say it is contained in Scripture , at least consequentially , to wit , that J.D. or J.C. hath the infallible marks of a Child of God , let him produce it , or any for him , which they shall never be able to do . It is wonderful , that these Men have such inveterate Prejudice against divine inward Revelation , that rather than assent to so blessed and comfortable Doctrin , they will run into the most palpable Non-sense and Contradiction . And when they start from the Testimony of the Spirit , as implying divine inward Revelation , they run at last to the Testimony of a Man 's own Heart and Conscience , not well considering that the bare Testimony of a Man's Heart and Conscience cannot infallibly assure him , or if it could , it is no divine Testimony , but only human , and therefore no true object of divine Faith. 11. But as the least true measure of Faith , as it is lively acted or excercised upon Christ inwardly revealed , hath an infallible Assurance in it ; so this Assurance doth only reach to the present state of Faithfulness , as it is continued in , until it please God to reveal to the Soul , that it shall be preserved faithful to the last , which so high degree of Assurance , many true Believers have not attained unto , God reserving that to such as he counteth worthy to reveal the same . But the first degree of Assurance , to wit , whereby the Soul is infallibly assured , that for the present , it is in the way and state of Salvation ; and as it abideth , and continueth to walk in that living Way and Path it hath begun in , it shall be eternally saved , is a very blessed and comfortable degree , and such as for which every Soul that hath it , has great cause to praise God. Nor doth this degree of Assurance hinder , but that the Enemy of the Soul's peace may raise up Clouds and Fogs of doubting and unbelief , which may for some time obscure that Assurance , if the Soul be not duely watchful , and diligent to retain the same . CHAP. VIII . Whether true beginnings of Sanctification can be fallen from totally ? And whether it is true , that no Man by any Grace of God given him , or to be given him in this Life , can perfectly keep the Commandments of God , but doth daily break them , in Thought , Word and Deed ? 1. THat real and true beginnings of Faith , and Sanctification , or true and real Righteousness may be fallen from , is clear from many Testimonies of the holy Scripture , especially Heb. 6.4 , 5 , 6 , 7 , 8. Where , first , is described the state of some , who do fall away , what it was before they so do ; as 1 st . that they were enlightned , so as to have tasted of the heavenly Gift ; 2 dly . to have been made partakers of the holy Ghost ; 3 dly . to have tasted the good Word of God , and the Powers of the World to come ; and surely , all this could not be without some real beginning of true Sanctification . Secondly , the state of such is described , when , or after they do so fall away , that they crucifie to themselves the Son of God afresh , and put him to an open shame ; and also the great danger they are in ; so that it is impossible to renew them again unto Repentance : But how far this Impossibility doth extend , whether to a simple Impossibility , or only in some respect , is not the present business to determin , and to the same purpose the Author writeth , Heb. 10.26 , 27 , 28. Thirdly , The Apostle Paul in his Epistle to the Romans , Chap. 11. doth not only affirm , that many Jews and People of Israel , who were the natural Branches , were broken off from the Root ( which Root is Christ ) by unbelief , but warneth the believing Gentiles , of their great danger , also to be cut off , if they did not keep in holy fear and watchfulness , see Verse 20.21 , 22. Fourthly , The Apostles , Peter and Jude set before the Christians , the fearful Examples of the fallen Angels , and of the old World , and also of the People of Israel , who were saved out of Egypt , to be a warning and caution unto them , lest they should fall after the same manner . Now the fall of the Angels , was a total falling away , and so was that of Israel in the Wilderness , who though they did eat that spiritual Meat and drink that spiritual Drink , to wit , the Rock that followed them , and that Rock was Christ , as Paul expresly declared , 1 Cor. 10. yet were overthrown in the Wilderness for their Idolatry , Fornication , and other great Sins , they were destroyed of the Destroyer ; so that in that day , God did swear against them , they should not enter into his Rest ; see 2 Pet. 2. throughout , compared with Jude , and 1 Cor. 10. throughout . Fifthly , The Parable of the Seed that was sown in the stony and thorny Ground , that sprang up , and afterwards whithered , did signifie ( as Christ expresly did expound it ) some that believed for a time , and afterwards did fall away . And this Faith was not altogether a false Faith , otherwise it had not been blame-worthy in them , to have left it , or cast it away ; for it is rather commendable , than reproveable , to cast away what is false and hypocritical , and not real : Nor doth it argue , that their Faith was not true or real , that it sprang up in the stony and thorny Ground . For many that are real and sincere Believers , at their first believing , feel their Hearts to be both stony and thorny Ground , and yet with diligence and labour , through the Power and Grace of God , come to get their Hearts in process of time , so changed and renewed , that they become good Ground , and bring forth good Fruit to the end : So the more stony and thorny that the Heart is , the more labour is to be used to make it good , which by the Grace of God may well be done . Sixthly , The Parable of the ten Virgins , five whereof were foolish , hath the same signification , for these five foolish Virgins had some Oyl in their Lamps , but not being wise to get enough , they spent what they had , and so their Lamps went out ; for though they had Oyl in their Lamps ( otherwise their Lamps could not have gone out ) yet they had not in their Vessels , as the wise Virgins had , and so when they were called at midnight , to meet the Bride-groom , they had no Oyl at all , neither in their Lamps , or Vessels ; see Mat. 25. from Verse 1. to 12. Seventhly , It is expresly said , Ezek. 18.24 . and 26 , 27. When a righteous Man turneth away from his Righteousness , and committeth Iniquity , he shall die . And again , when the wicked Man turneth away from his Wickedness , and doth that which is lawful and right , he shall live . And Eighthly , The example of David is a most clear Instance , who fell from his Integrity , by these two great and capital Sins of Adultery and Murther , and brought Death upon him ; and had not God renewed him again by Repentance , and restored him , he had dyed in his Sins , and perished ; and this fall of his was total , though not final , because God restored him before he dyed . But to say , as these Faith-publishers say and affirm , That no Men once sanctified in the least measure , can fall totally from their Sanctification , though committing Murder and Adultery , as was the case of David ( see Cap. 17. Sect. 1. and Cap. 11.5 . of their Confession ) nor from their Justification , is not only a most false and pernicious Doctrin , but a most wonderful piece of Confusion . For if he that is both Murderer and Adulterer in the very act , and remaining in that or these Sins , without Repentance for some time , are really Saints , and justified ; then who may be said not to be Saints ? Or what difference is there betwixt the Saints , and no Saints , betwixt the godly and the wicked , good men and evil men ? If a man that is both Murderer and Adulterer , be a real Saint , and a justified man , then the worst of men may generally believe they are true and real Saints , and ye cannot convince them of the contrary ? For by what means can they be convinced thereof ? Tell them of their Sins , Lying , Stealing , Drunkenness , Swearing , Murther and Adultery , none of all this , according to this wicked Doctrin , doth prove them to be no Saints , or that they have not true Faith ; and therefore if they die in these gross Sins , they must go to Heaven immediately ; because they shall die in Faith , they shall die sanctified and justified men ; than which I know no greater Confusion , and daubing with untempered Morter , and sewing Pillows under Peoples Arm-holes , like the false Teachers of Old , and prophecying smooth things unto People in their Sins , and flattering them , yea , imboldning and encouraging them to Sin : And no doubt , many are wofully imboldned and encouraged to run into Sin , and excess of Sin by such poysonous Doctrin , that these false Teachers feed them with , that is like sweet Poyson , that though it be sweet to the Flesh , yet it kills the Soul : Doth not the Scripture say , The Soul that sinneth shall die , and the Wages of Sin is death ? And as every Sin doth in some measure kill the Soul , so great Sins , such as Murder and Adultery , than which we can hardly suppose any greater ( unless that unpardonable Sin of Blasphemy against the holy Ghost ) do wholly kill and destroy the Soul , insomuch that if any such Soul ever be saved , it must be by a new Creation , and renewing ; and of this David was well sensible , when , after God was pleased spiritually to visit and awaken him again , he prayed unto God , saying , Create in me a clean Heart , O God , and renew a right Spirit within me , Psal . 51.10 . And thus according to these false Teachers , there is no mortal Sin , that any Soul once quickned in the least degree , can commit ; and the same Sin that is mortal in the unbeliever , is not mortal in him that once was a believer , as Murder , Adultery , yea , Incest , or worse , is no mortal Sin , in one , and yet is a mortal Sin in the other . Doth not this loose the reins to all sorts of Wickedness , and make God a respecter of Persons , and Faith a sort of Proof , that though men , once having Faith , commit the worst sort of Sins , as Murder , Adultery , Incest , Rapine , yet their Faith is a sort of proof unto them , that none of these Sins doth or can kill them ? They are still Saints for all this , and justified in the sight of God ; and if Saints , then good enough to be your Church-Members , yea , Members of the Independent or Congregational Church . Why ? what doth hinder , but they are as real and lawful Members of the Church as any others ? And if Murderers and Adulterers , while such , are still Saints , and qualified to be your Church-Members , it is no wonder that your Church be large , and have a great number of Members . It is no great difficulty to be a Member of that Church , when a Murderer , an Adulterer can be a Member of it . Is this your pretence to Reformation ? And why , ye estimate your Church more holy than the Church of Rome ? But is not your Church and Doctrin in this respect much more unholy ? For the Church of Rome saith , All gross , or great Sins , as Fornication , Adultery , Murder , and the like , are really mortal Sins , in all that commit them , without respect of Persons ; and whoever commit such Sins are fallen from their state in Grace . And so saith the Scripture , 1 Cor. 6.9 , 10. Be not deceived , neither Fornicators , nor Idolaters , nor Adulterers , &c. shall inherit the Kingdom of God. The which Kingdom of God is a state of Grace , as well as of Glory . And here we see the Apostle Paul maketh no distinction betwixt one that hath formerly believed , and one that hath not believed , but without distinction , or respect of Persons , he concludeth in general against them all , that while such , they cannot inherit the Kingdom of God. But according to this Westminster and New-England Confession of Faith , Fornicators , and Murderers , and Adulterers , that have at any time once believed , do still inherit the Kingdom of God , to wit , a state of Grace , which is , in a true sense , the Kingdom of God , and is frequently so called in Scripture . And thus it doth most evidently appear , that their Doctrin in this particular is Antichristian , and contrary to the Doctrin of the holy Scriptures . And to say , that Murder or Adultery in him that hath once truly believed , is not a mortal , or killing Sin , but is a mortal Sin in him that hath not believed , is not only to make God a respecter of Persons in the worst sense , but to extenuate the Sin in the Believer , and to aggravate it in the Unbeliever , contrary to the Scriptures Testimony , which doth aggravate any Sin , that Men having once believed , fall into , more than in unbelievers , as is clear from 2 Pet. 2.20 , 21. 2. And as for the Scriptures , they bring in their said Confession , to prove their false Doctrin , let them be impartially examined , and they will be found to prove no such thing ; some of them being expresly conditional , as that in 2 Pet. 1.10 . For if ye do these things , ye shall never fall . Here it is only promised conditionally , but not absolutely , that they shall not fall , to wit , if they give all diligence to add to their Faith Virtue , &c. Verse 5. And this serveth them not only from falling totally , but from falling indefinitly or universally , so as not at all to fall ; for he saith not , Ye shall not fall totally , But , Ye shall not fall . And there are many other Scriptures , that though they do not expresly mention the Condition , yet do Imply it , and are to be expounded by other Scriptures that do express it . 3. It is readily and willingly granted , that there is a state in Holiness , or Sanctification , that may be attained and grown up into , wherein men cannot fall away totally from a state of Grace ; but as they cannot fall away totally , so they cannot commit any gross or great Sin , which in the Scripture phrase , is commonly called Sin , to wit , a hainous Sin , or Crime , which John calleth , A Sin unto Death , 1 John 5.16 , 17. And here he distinguisheth betwixt a Sin unto Death , and a Sin that is not unto Death , viz. that doth not totally slay the Soul's Life , but woundeth it , and killeth only in part , as some small wandring or evagation of mind , or giving way ( through slackning the Watch ) unto a vain Thought , for some small time ; something of Anger , or Passion , upon some sudden occasion ; something of glorying in Sufferings , or Services , or Knowledge , or in spiritual Attainments ; something of too forward and hasty Zeal , and divers like sudden Motions , that a gracious and godly Soul may be tryed and afflicted with , that are as Thorns in the Flesh-and do wound and afflict the Soul , but are not suffered to proceed so far , as to carry it forth into any secret or open gross Crime , either inwardly in the Heart , or outwardly in Word or Deed. Hence both in the Old and New Testament , we find divers kinds and degrees of Sin , more or less heinous , and these expressed by divers both Hebrew and Greek Words : The more heinous are called , Iniquities , Vngodliness , Impiety , Vnrighteousness , Perverseness , Rebellion ; and others of an inferiour Nature , are called , Trespasses , Debts , Omissions , Faults , &c. Now the least kind or degree of Sin doth weaken and wound , yea , kill in part the Soul 's spiritual Life , as when in the natural Body some Member is mortally wounded , and killed , and yet the whole Person is not slain thereby ; but all gross Sins , such as Fornication , Adultery , Murder , Theft , Robbery , &c. make havock , waste and destroy the Soul's Life , and kill the whole man , whom , notwithstanding , God in his infinite mercy may and doth , at times , restore . For we read of no Sin unpardonable , but that of Blasphemy against the Holy Ghost , and doing despite to the Spirit of Grace . And such who are come to this noble degree and state of Sanctification , are described , Psal . 119.2 , 3. Blessed are they that keep his Testimonies , and that seek him with the whole Heart , they also do no Iniquity , they walk in his ways . And such have their Calling and Election made sure unto them ; such are not meerly or barely Servants , nor Sons of the Bond-woman , but Sons of the Free-woman , and throughly renewed and born of God , who doth not commit Sin , for his Seed remaineth in them , 1 John 3.9 . And he cannot sin , because he is born of God. For indeed to him that is born of God , Sin is contrary to his new Nature , as much as Holiness or Righteousness is contrary to the Devil's Nature , or as one contrary thing can be to another , as it is contrary to a Fish to live on dry Land , or for a Sheep or Dove to live in the bottom of the Seas . But whoever commit any gross thing , as Fornication , Murder , Adultery , Theft , Robbery , Perjury ; &c. never arrived to this pure and perfect state of Sonship , were but Servants , and not purely and perfectly Sons ; and yet the state of the Servant is a true and good state in its place , and as faithfully improved , leadeth on infallibly to the state of pure and perfect Sonship ; and such who have attained to this pure and perfect state of Sonship , can say with Paul , Gal. 4.31 . So then Brethren , we are not Children of the Bond-woman , but of the Free. And with John , 1 John 2.19 . They ( to wit , such who were not true Sons , but at best only Servants ) went out from us , but they were not of us , &c. To wit , Sons and Children of the Free-woman , or the Children of the New Covenant , they were only of Hagar , that signifieth the Law , or first Covenant . And to conclude , the Righteousness and Holiness of the first Covenant , may be totally fallen from , such as was that of the Angels , who fell , and Adam the first man , he fell totally , and so may they who are not further advanced , than to bear the Image of him , the earthly Adam ; but the Righteousness and Holiness of the New Covenant , ( such as they attain unto , who are throughly born of God , and are made Overcomers and Conquerors , yea , more than Conquerors , as the Scripture phraseth it , and are made conform to the Image of Christ , the second Adam , the Lord from Heaven , heavenly ) cannot be fallen from , or lost ; such having overcome , are made Pillars in the House of God , so as no more to go out , Rev. 3.12 . And to this state only do all these places of Scripture relate , that hold forth and imply a sure and absolute stedfastness in Holiness and Righteousness . But who are thus far advanced , and who are not , although infallible Signs and Marks of distinction may be given of these two so differing states , God only infallibly knoweth , and they to whom he doth reveal it : For it is God that must make known by the inward Revelation of his holy Spirit , who hath these marks , otherwise men may presume to have them , when they have them not . And of these infallible Signs and Marks , some of them are to love God with the whole Heart , to love him purely and perfectly , to love him for himself , and to desire to enjoy him , as he is a God of Holiness , Purity and Righteousness , more than for Gifts , or Comforts , or Rewards , that are of an inferiour Nature ; to hate and fear Sin , more than all punishment for Sin ; to have no inward inclination , or desire to revenge Injuries , but most willingly and heartily to forgive and bear them ; to love Enemies , from the very inward ground and bottom of the Heart , and always to render good for evil , and blessing for cursing . Now he that is in the state of a meer Servant , or Son of the Bond-woman , may endeavour to practice all these things in Word and Deed , as outwardly , and may have many inward wrestlings , and endeavours inwardly to bring his Heart to the inward Conformity of this most holy and spiritual Law ; but until he be more inwardly changed and renewed , and born again by a second inward Birth , he cometh not up in Heart and Soul to this inward Purity , but feels a secret defect within him , of this so perfect Righteousness , that is wholly Evangelical . 4. Next as to that other Question mentioned in the Title of this Chapter , viz. Whether it is true , That no man by any Grace of God given him in this Life ( which includes all Grace given at present , or to be given at any time hereafter in this Life ) can perfectly keep the Commandments of God , but doth daily break them , in Thought , Word and Deed. The Faith publishers of Westminster and New-England do positively & expresly affirm it , in answer to Question 149. larger Catech. and Cap. 16. Sect. 5. they farther say , That the best Works of the Saints , which proceed from the Spirit of God , as they are wrought by them , are defiled . The which Assertions have seemed so gross to divers of their Church-Members , that they could not believe , that their Catechism and Confession of faith said any such thing , until I have got the Book , and both read & caused them to read the same in their said Catechism & Confession with their own Eyes , and then they were amazed and ashamed ; and indeed it is an astonishing Doctrin , especially to say , That the good Works of God's holy Spirit are defiled in or by the Saints . It is such a Chimera , or Contradiction , as to say , one and the same thing can have the perfect shape of a man , in all his parts and Members , without any defect or redundancy , as to say , a perfect Man , and yet also have the shape of a Dog , Ass or Hog , at the same instant . For they say , As it is the Work of God , it is perfect ; and as it is the work of Man , it is imperfect and Sin , and that totally . For they do not mean , that one part of the work is God's , and that is perfect , and another part is Man's , and that is imperfect ; but that the whole work , as it is God's , is perfect , and as it is Man's , even the same whole work is defiled and imperfect , yea , Sin : What greater piece of Nonsense and Contradiction can be imagined ? as who would say , the Snow is perfectly white in one sense , and yet black in another sense , or the Fire is hot in one sense , but cold in another ? And another as great an absurdity they have affirmed , That these defiled and sinful works of the Saints , God doth accept them , looking upon them in his Son , though in God's sight , they are defiled and reproveable . Is not this to represent God ( to speak with reverence ) as looking with a deceiveable Eye , as one that looks upon an Object , through a Green or Red Glass , it seemeth Green or Red , although it be not really so ? and is it not to make Christ a meer Cloak to Sin , or blind to hide it from God's all-seeing Eye , or if not to hide it , yet for God to accept that for good and holy , which is not really so , and so to give a false judgment , and to call evil good , which God abhorreth ? And is not this Antimonian like , who say , God seeth no Sin in them , though they Lye , Swear falsly , drink , drunk , steal , whore , & c. ? yea , Ranter like , for they say , God seeth no Sin in them , because he looks upon them in Christ . But surely , in whomsoever Sin is , God and Christ seeth it , and cannot accept it , and Christ himself judgeth and condemneth all Sin. And as for their alledged Proofs from Scripture , they are meerly wrested and abused , as the impartial Reader may perceive , with small Examination . The first place they cite in their larger Catechism , answ . to Quest . 149. is James 3.2 . For in many things we offend all . But to this I answer , 1 st . He doth not say , in all things , as these Faith-makers say , That all the best Works of the Saints are defiled , and they sin in them all . 2 dly , He doth not say , We shall , and must always offend , and can do no otherwise by any Grace of God , so long as we live . 3 dly , It is to be considered , that the Apostle James writes this Epistle in general to the twelve Tribes , who were not generally come to a state of Perfection , and of such it may be said , they offend in many things , to wit , such as are weak in Faith ; and though he use the first Person of the plural Number , saying , We , this doth not prove that he doth understand himself , more than when he saith , Verse 9 , Therewith ( to wit , the Tongue ) curse we Men. For James , to be sure , was no such Man , both to bless and curse with the same Tongue or Mouth ; for thus he expostulates with them , My Brethren , these things ought not so to be ; Doth a Fountain send forth at the same place sweet Water and bitter ? The next place they cite , is John 15.5 . For without me ye can do nothing . This proveth indeed , that no Man without the Grace of Christ can do any good ; but it proveth not , that by the Grace of God he cannot do that which is good . Surely Paul was not of these Mens Faith , who said , He was able through him that strengthned him , viz. Christ to do all things . The next place they cite , is Ecclesiastes 7.20 . There is no Man that doth good , and sinneth not . To this it is answered ; first , The Translation doth as well bear it in the potential Mood , and may not Sin ; the Hebrew Word being in the Future , which is at times put for the potential Mood , as Psal . 22.17 . the Word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Future : Secondly , It is readily granted , that there is a time or state wherein Men generally do sin , until a state of Perfection be attained , which was not generally attained in the time of the Law , or Old Testament , for the Law made nothing perfect , and it is said to be weak , although no doubt , there were some excellent and perfect Men in that time , but they did not attain to that Perfection by the Law , but by Faith in Christ . Another place they cite , is Gen. 6.5 . And God saw that the Wickedness of Man was great in the Earth , and that every Imagination of the Thoughts of his Heart was only evil continually . Answer , This is very impertinently here alledged , for it speaketh only of that Generation of Men in the Old World , that were so exceedingly degenerated , that God was provoked to drown them with the deluge of Waters . But this doth not prove that it is so with the Saints ; yea , Noah is expresly excepted , Verse 8. But Noah found Grace in the Eyes of the Lord. And vers . 9. Noah was a just Man , and perfect in his Generation ; and Noah walked with God. Another place they cite , Rom. 3.9 . Answ . This place is as impertinently alledged as the former ; for it is plain , that Paul there describeth the condition of Men , both Jews and Gentiles , as they are generally under the Law , and before they have Faith in Christ , as is clear from Verse 19. Now we know , that what things soever the Law saith , it saith to them who are under the Law. But no where can it be found in Scripture , that there are none of these who are under Grace , that are righteous Men , and made free from Sin ; but the contrary is manifest , which expresly testifieth of many righteous and perfect Men , in their Generation , both before and after Christ came in the Flesh , who pleased God , and were Men of good Hearts , and good Lives , and especially Enoch is recorded , to have walked with God by Faith , of whom nothing blame worthy is mentioned in any one particular . And Christ speaking of good men , saith , A good Tree cannot bring forth evil Fruit ; and a good Man out of the good Treasure of his Heart bringeth forth good things . But to apply these words , Rom. 3.9 . and the following words , to the Saints generally , as these Faith publishers do , sutes more with Ranters than sober Christians ; see and well consider the words , from Verse 10. to Verse 19. There is none Righteous , no , not one ; there is none that understandeth , there is none that seeketh after God ; they are gone out of the way , they are together become unprofitable ; there is none that d●th good , no , not one : Their Throat is an open Sepulchre , with their Tongues they have used Deceit ; the poyson of Asps is under their Lips , whose Mouth is full of Cursing and Bitterness ; their Feet are swift to shed Blood , Destruction and Misery are in their ways , and the way of Peace they have not known : there is no Fear of God before their Eyes . O ye Presbyterian and Independent . Teachers of New-England and Old ! How are ye not ashamed to apply these words to all God's true Saints ? Yea , to the best that ever lived in the best state ; and to bring them as a proof against the possibility of the Saints perfection in this Life : For if these Words do hold forth the best condition of the Saints , that ever they were in upon Earth , ye may as well say , all Men , yea , the worst of Men are Saints , or the Saints are the worst of Men , and there is no difference of Men at all , but all are equally wicked , equally ungodly , unholy , unrighteous , which is indeed the plain and express Language of Ranters , Libertines , Atheists , some of whom to the wounding and loathing of my Soul , I have heard so affirm : But we cannot grant unto you , that any of God's Saints are in that state and condition described by Paul in that place , Rom. 3. from verse 9. to verse 19 , and 20. which Words he citeth out of some of the Psalms of David , describing the state of Men , as they are in the fallen state , and before the new Birth and spiritual Regeneration in Christ . But thus to confound these so differing states , is to confound Heaven and Earth , yea , rather Heaven and Hell , and to soppose a concord betwixt Light and Darkness , God and Belial , Christ and Antichrist . But let it be known unto you , we can allow none of God's true Saints to be such as are there described by Paul , Rom. 3. from verse 9. to 19. But it doth too much sute and quadrate with many of your supposed New-England Saints , who have most bitterly and falsly accused God's Servants , called in scorn Quakers , and most cruelly whipped , imprisoned and robed many of them , and hanged some of them . It may be well enough said of them indeed , Their Throat is an open Sepulchre ; with their Tongues they have used Deceit ; the poyson of Asps is under their Lips , whose Mouth is full of Cursing and Bitterness ; their Feet are swift to shed Blood , destruction and misery are in their ways , &c. Take this home to you , and blame not me for the Application , seeing ye make it your selves , and judge it to be your own condition . 5. And that the said Doctrin , viz. The best of the Saints by the greatest Grace of God given in this Life , cannot perfectly keep the Commandments of God , but doth daily break them in Thought , Word and Deed , and cannot be free from Sin for term of Life , but must sin so long as they live , and are only set free from sinning after Death , as they expresly word it , in answer to Quest . 89. larger Catechism , is not only warranted by any place of Scripture , but is most expresly contrary to Scripture in many places , and is quite opposite to the very Nature of the New Covenant and Gospel Dispensation , and highly injurious to the Lord Jesus Christ , tending to make void , and of none effect , the very end of his coming , and to frustrate his exceeding rich Grace ; and also , it is most wofully injurious to Mens Souls , not only discouraging Men to press after Perfection in Holiness , and Freedom from Sin , but tending to encourage them in sloath and neglect , to live and die in their Sins , and yet for all this be Saints , and immediately go to Heaven , although they both live and die in their Sins . And first , That the said Doctrin is expresly contrary to Scripture , see Rom. 6.18 . Being then made free from Sin , ye became the Servants of Righteousness . And Chap. 8.2 , 3 , 4 , 5. and Verse 9. and Chap. 6.6 , 7 , 8. John 8.32 , 33 , 34 , 35 , 36. Ephes . 4.13 . Coloss . 1.28 . Heb. 7.19 . Next , God did promise in the New Covenant , That he would pour clean Water upon his People , and they should be clean from all their Filthiness ( Ezek. 36.25 , &c. ) and he would write his Law in their Hearts , ( Jer. 31.33 . ) and put his Spirit in their inward parts , and give them a Heart of Flesh , and a new Heart , and a new Spirit , and put his Fear in their Hearts , that they shall not depart from him . And surely all this doth plainly hold forth a freedom from a total sinning , and that daily in Thought Word and Deed. Thirdly , The very end of Christ's coming was to save his People from their Sins , and not in their Sins , to put an end to Sin , and to finish Transgression , and bring in everlasting Righteousness , ( Dan. 9.24 . ) and to do or effect that which the Law could not do , viz. to destroy Sin , and him who hath the power of Death , to wit , the Devil , that the Righteousness of the Law might be fulfilled in us , who walk not after the Flesh , but after the Spirit , Rom. 8.4 . And the Lord said unto Paul , 2 Cor. 12.9 . My Grace is sufficient for thee . But if it cannot preserve any Soul , one day , or hour , or moment , from sinning actually in Thought , Word and Deed , it cannot be understood to be sufficient ; and Paul said , Where Sin did abound , Grace hath much more abounded , and he was able through Christ that strengthened him , to do all things : And Christ said , his Yoke was easie , and his Burden was light : And John said , His Commandments are not grievous . But according to these Faith-publishers , Christ's Yoke is so heavy , that none can bear it ; for what is it to bear his Yoke , but to keep his Commandments ? And if they cannot be fulfilled by Men , and yet many Thousands cast into Hell-Fire for not fulfilling them , they are very grievous , which God forbid we should think . And to say , that God requireth perfect Obedience from any part of Mankind , and yet giveth them no Ability to perform it , and punish them with Hell-Fire , for not doing that which is utterly and absolutely impossible for them do , doth wofully reflect upon the Justice of God , and rendereth him not only severe and hard , but most Cruel and Tyrannical , worse than Pharoah , to the poor Israelites , who required of them the tale of Brick , but gave them no Straw , and yet punished them for not performing their Task . And lastly , It is wofully injurious to Men , to discourage them to press after Perfection , or a perfect freedom from Sin , to tell them , They cannot attain to it while they live . As if a Physician should tell his Patient , For all the Physick I give thee , thou must still remain diseased , and never be healed , till Death heal thee . Or as if one should say to a Traveller , that is going to such a City , Thou shalt never reach to it whilst thou livest in this World. Would not this greatly discourage them ? And also it doth greatly encourage People to live in sloath , and neglect to tell them , That though they live and die in their Sins , they shall be saved , if they have at any time once in all their Life believed in Christ Jesus , that Faith will save them , though they live and die in their Sins . But we find that Christ fore-warned People , That if they died in their Sins , they should not come whither he did go , John 8.21 . And it was a fearful threatning that God denounced against that People , Isa . 22.14 . Surely this Iniquity shall not be purged from you , till ye die , saith the Lord God of Hosts . But this false Doctrin of your Teachers telleth you , It is no matter , though ye die in your Sins , yet ye shall immediately after Death go into Heaven , if ye have once believed . And the Scripture saith , Where the Tree falleth , there it shall be , whether towards the South , or towards the North , Eccles . 11.3 . But according to this evil and corrupt Doctrin , though the Tree falleth North , it shall lie South . It is a fearful thing to teach or believe such Doctrin in a matter of so great moment , so to smooth and daub with untempered Morter , and to flatter People , to tell them , They not only may , but must live and die in their Sins , and yet immediately after Death , they shall go into Heaven , if once they have believed , their Faith secureth them , though they sin daily in Thought , Word and Deed , and break all God's holy Commandments every day , and that there be no Health , nor Soundness in them . And indeed it is the great love that People have to Sin and Iniquity , that maketh them plead so earnestly for it ; for if they were weary of Sin , and did hate it , as a most cruel Tyrant , they would be glad to hear of a possibility of deliverance from Sin here in this World. And they that plead so much for Sin , to live and die in it , they plead for the Devil's Kingdom , and are his Servants and Ministers in that respect , and not the Servants and Ministers of Christ . 6. But to clear the Doctrin of Perfection , as it is believed and preached by the People called Quakers , take these following considerations , ( 1st . ) It is not an absolute Perfection that we plead for , as attainable in this Life , as many of you have falsly accused us , and particularly Nath. Morton , in his New-England Memorial , pag. 157. as in many other things he doth most falsly charge that People in his said Book ; for we say , That the highest degree of Perfection attainable in this Life ought not to be sit down and rested in by any , but there ought to be a continual progress , by the best , in Holiness , and in conformity to the Image of the Son of God , until the very last moment of their Life ; for Christ himself , who was free from all sin , yet was perfected further , as he was Man , and did grow both in Grace and Stature ; and Adam in the innocent state , was still to have increased in Virtue and Goodness , and then he would not have fallen , as he did . ( 2 dly . ) This perfection or freedom from Sin , and Possibility by the Grace of God , to keep his Commandments , we do not say it is attained by every one , at their first Conversion or entrance into the true Faith ; but on the contrary , we say , many true Believers , and who have a true measure of sincerity towards God , are yet short of that state of a sinless Perfection ; and that it is not attained , but by great diligence , and wrestling against sin , through the ability of the Grace of God , and much watching and praying , and using all the means appointed of God , both inwardly and outwardly , to attain to that blessed Conquest and Victory over sin . ( 3 dly . ) The most perfect in this Life , have need to watch and pray , that they enter not into Temptation ; for as Adam , in Innocency , and in the Garden , did sin , and by his sin lost his Innocency , so may Men that are inwardly come to this state , if they be not duly watchful , sin against the Lord ; therefore it is not the impossibility of sinning in all respects , that we plead for , but the possibility of not sinning , and that by the Grace of God , and not otherwise . Altho' some may arrive to that state in Holiness , in conformity to the second Adam , that they neither sin , nor can sin , in that sense as the Scripture doth intend it , 1 John 3.19 . which doth at least hold forth , that such who are attained to this noble degree of Holiness , they cannot commit any gross sin ( although in some things , not for want of love , but not having a full and perfect Knowledge in all things , they may a little fall short , as a most loving Child , not perfectly understanding the Fathers mind in all things , may do a thing amiss , and yet without breach of true Love to his Father , and therefore his Father doth not charge it upon him as a crime ; and the like example may be of a most loving Wife , to her Husband , who retaineth her chaste and perfect Love to her Husband , and yet may do some things not according to his mind ; for as the Scripture saith , Love is the fulfilling of the Law ; and he that faileth not in his Love , and transgresseth not against the Law of Love , though in some case he may fall short in understanding , God doth not impute it to be a crime unto him . ( 4 thly ) It is not temptations or motions unto sin , that may arise either from the Devil , or the World without them , or from the natural and mortal part in them , that we plead a freedom from ; for it is readily granted that such Temptations may and do follow the best Men , and therefore they ought to watch against them , and resist them , the which if they do , and that they no wise joyn and consent to Temptation , it is not sin unto them , according to that saying of an Ancient , Non nocet sensus , si desu Consensus , i. e. the sense of the Temptation doth not hurt , if the consent be not given unto it . ( 5 thly . ) The Seed or Principle of Evil , tho' it remain in the mortal , or natural part , & at times move to evil Thoughts and Desires , &c. yet not being in any wife joyned nor consented unto , neither outwardly in Word or Deed , nor inwardly in the least Thought or Desire , or delight and love of the Heart yielded unto , nor obeyed , is not imputed to be Sin unto Men , who do not joyn to it , nor obey it , even as the Seed and Principle of God's Grace , of Truth , Holiness , and Righteousness , that is in the Hearts of wicked Men , and oft moveth in them to turn and convert them unto God from the evil of their ways , yet not being consented , or yielded unto , nor obeyed by them , it is not in that case their Righteousness , nor doth it make them in any respect righteous , unless they joyn and yield unto it , in true Obedience . ( 6thly . ) It is not the same degree and stature of Perfection , that God requireth of every one , but according to that measure and degree of Grace and Light that God hath imparted to every one , to some more , to others less , but to every one sufficient to the present time and state . For he that was faithful in the improving his two Talents to make them four , was accepted , although he made them not ten , as he that was faithful in his five , and made them ten , and they were both proportionally rewarded ; hence we read of good and holy Men , who are said to be perfect in their Generation , according to the Light and Grace that God gave them , in their Day and Age. And the high Priest that had on his Breast the Vrim and Thummim , that signifieth Lights and Perfections , was a Type of Christ , our great and only high Priest , who hath the Vrim , that is Lights , and the Thummim , that is Perfections , and distributeth of these Lights and Perfections variously towards his Saints and Children , but to all sufficiently . And so the degree of Perfection , and perfect Obedience ought to answer to the degree of Light and Grace that God giveth through Christ unto every one , and he who is faithful in that degree , though he hath not the same equal degree and measure that another hath , is perfect in that respect ; and the Child in the Child's state is perfect , being faithful to the Grace and Light that is given him ; and if he die in that state , he is safe , and cannot perish , as well as he that is a Man in Christ , and is come up to the spiritual stature and growth of a spiritual Man. So that Faithfulness in the Work and Service of God , is that which doth render a Man perfect in the sight of God , according to the ability of Light and Grace received , whether in the state of a Child , Young-man , or Elder in Christ . And thus I have gone through all the twelve particulars , which I charged on the four Teachers , whether Presbyterian or Independent , at Boston , and have given them not only my Assertions , but my Arguments against their false and pernicious Doctrins , that do not feed , but starve and kill the Souls of them that believe and receive them . CHAP. IX . Of the Constitution and Government of their visible Church , who are called Presbyterians and Independents , or gathered Churches . 1. THe visible Church they define to be , or to consist of all those throughout the World , that profess the true Religion , together with their Children ; see Confession , Cap. 25. Sect. 2. where it doth plainly appear , that they require no other qualification , to constitute or make the Members of their visible Church , but a Profession of the true Religion : So that nothing of true Piety or Holiness , nothing of the Spirit of God , nothing of an inward Possession of Christ , or his Life , and Power , or Grace , or heavenly Presence and Appearance , is requisit to constitute any Members of their visible Church ; and thus though all the Members of their visible Church were gross and notorious Hypocrites , and meer empty Formalists , having only a Form of Godliness , without the Power of it , they are sufficiently qualified to be their Church-Members ; yea , notoriously slanderous Persons , notoriously Lyars , Deceivers , Drunkards , Adulterers , Thieves , Murderers , are qualified Members of their Church ; for all these and the worst of Men may profess the true Religion . It is strange , that Independents so called , require no more , but to profess the true Religion , to make People Members of their Church ! Why did they formerly separate , and set up Churches apart , not only from the Popish and Episcopal , but from the Presbyterian Churches , so called , if a Profession of the true Religion be enough , to qualifie Persons to be Church-Members of their Church ? Do not those profess the true Religion as well as these called Independents ? Yea , Do not the Presbyterians profess the same Religion in all parts , with these called Independents , and differ nothing from them , but in some small Circumstances of Discipline , Government , and the like ? 2. We find no such Church in all the Scripture , owned to be a Church of God , or Christ , that the outward Form or Profession of true Religion doth make a Church of God or Christ . But on the contrary , these who have the Form of Godliness , but have not the Power of it , and deny the Power , the Scripture bids , turn away from them : For of this sort are they which creep into Houses , &c. see 2 Tim. 3.5 , 6. And consequently these can be no true Church of Christ . And as for the distinction of the Church , visible and invisible , it may be owned in a sense , but not in that sense given by them , as if to profess the true Religion was sufficient to make a People to be a true visible Church of Christ . For the invisible Church , and the visible , do not differ in Substance or Nature , but in some circumstances of Time , Places , and outward Actions . And it may be well allowed , that a Company , or Assembly of truly holy Men and Women , meeting together at certain Times and Places , that are known to People among whom they dwell , and calling together upon the Name of the Lord , and teaching , and instructing , and edifying one another , every one using his spiritual Gift of Ministration , whether in Praying or Prophecying , to the Edification of the whole , may be called a visible Church , insomuch that they appear in external or outward and bodily Works and Actions that are visible . But as the Body without Life or Spirit is dead , and cannot properly be called a Man , so a Church or Assembly of People , only professing the true Religion ( but having nothing of the true Life and Spirit of Christ , and whose outward and bodily Services and Works have no inward and spiritual Virtue and Life in them , which is that Salt that maketh them savoury , and doth recommend them unto God , so that he savoureth a sweet savour in them ) cannot be truly and justly accounted a true Church of Christ : For we no where find in Scripture any Society , or company of People called the Church of Christ , who had nothing but the Profession of the true Religion ; and although Hypocrites , and meer Formalists did outwardly at times mingle or mix with sincere Christians , and did assume the same outward Profession with them in former Ages , as such were among the Churches of Corinth and Gulatia , &c. Yet these Hypocrites and meer Formalists , who had only the Form , but had nothing of the Power and Life of true Religion , were no part of the true Church , no more than Chaff or Tares , that are mixed with Wheat , are any part of the Wheat , or Dross that is mixed with Silver , is any part of the Silver , or old Leaven that is mixed with the new Dough , is any part of it . And therefore it ought to be the work of all the true Members of the true Church , to purge out the old Leaven , and to be a separate People from all these that have only a Form and Profession of Religion , but have nothing of the Power of it . 3. The Church of Christ is called his Body , frequently in Scripture , and every Member thereof is called a Member of Christ , and his Body is a living Body , and every Member a living Member ; and that which maketh both the whole Body , and every Member thereof living , is Christ Jesus the Life , living and indwelling in every Member , and together with Christ , both the Father and the holy Spirit do dwell in every Member of the true Church , even as Christ promised it should be , John 14.23 . If a Man love me , he will keep my Words , and my Father will love him , and We will come unto him , and make our abode with him . And this WE , is the Father , the Son , and the holy Spirit , who are three , and one , indwelling in every true Member of the Church of Christ ; and according to this , Paul said to the believing Corinthians , Know ye not , that your Bodies are the Temples of the holy Ghost , which dwelleth in you . And the holy Ghost which dwelt in them , together with the Father and the Son , did work every good Work in them , and move them in all holy and religious Services and Performances , whether to Preach , Pray , or give Thanks , or to meditate and wait upon the Lord in silence : And they knew by the inward Teaching and Revelation of God's holy Spirit , the proper and fit times , when to speak , and when to be silent , when to preach , and when to pray , and when to begin , and when to make an end ; they had no Hour-glass to measure out the Time unto them , nor an outward Bell hanging in a Steeple , to call them together , but the Gospel-Bell did ring and sound in their Hearts , and this gathered them together in a living way and manner ; and of this the outward Bells , ( Ex. 28 34 , 35 ) that did hang at the High-Priest's Garment , with the Pomegranats , were Types : And this is the living Word , even Christ whose inward Voice and Call in the Soul and Heart , giveth a joyful sound to that Ear which is opened to hear it ; and of such it is written , Blessed are they that know the joyful sound , they shall walk , O Lord , in the Light of thy Countenance , Psal 89.15 . 4. Moreover the true Church , and every Member thereof , is said to be of Christ's Flesh , and of his Bones , and they two are one Flesh , Ephes . 5.30 , 31. And they are one Spirit , 1 Cor. 6.17 . For Christ he is both the Head and Life of the Church , which is his Body , from whom the whole Body fitly joyned together , and compacted by that which every Joynt supplyeth , according to the effectual working ( the Greek hath it , Energia ) in the measure of every part , maketh increase of the Body , unto the edifying of it self in Love , Ephes . 4.16 . And that which thus knitteth all the Members both unto Christ , the Head , and one unto another , is the Spirit , and the Unity of the Spirit is the Bond of Peace ; for by one Spirit they are all baptized into one Body , and do all drink into one Spirit : And this is the true gathering of a Church , or Churches of Christ , that is far beyond all Profession of true Religion , or outward Signs , or Ceremonies , as that of water Baptism , which Presbyterians and others use to Initiate or enter People into their Church , or outward Covenants , and Contracts or Bonds , which these called Independents use to initiate or enter People into their Church , all which outward things are but Mens Inventions , as they are now used , whereby to gather , and make up Churches : And all this is but Mans gathering and work , made Things , Likenesses and graven Images of heavenly things , which the Lord hath forbidden , saying , Thou shalt not make to thy self any graven Image , nor the likeness of any thing in Heaven above , &c. Exod. 20. For whatever Men make , or set up , whether it be Church , Ordinance , or Service , without the Spirit and Power of God , inwardly moving , assisting , teaching , leading , guiding and ordering them so to do , is but Man's work , a thing of Man's making ; and all such made Things , made Faiths , made Churches , made Worships , made Ordinances , without the Spirit and Power of God inwardly revealed , are to be abolished , shaken and removed , and the Voice of God will do it , whose Voice of Old did shake Mount Sinai , and the Lord hath said , Yet once more I shake not the Earth only , but the Heavens also . And this Voice of the Lord uttered from Heaven , hath both shaken , abolished , and removed many things of Mens making already , and in the Lords due time , will remove them all ; and every Plant that is not of the Father's planting , he will pluck it up and throw it away . And this is a warning unto you , O ye Churches and People of New-England , altho' Babylon like , ye sit as a Queen , or have at least so sate some few Years ago , and did say in your Heart , ye shall see no Widdowhood , and have preached it as Doctrin , that the sounding of God's Voice from Heaven , is althogeter ceased in these days : Let this be told unto you , it hath not ceased to sound , but still doth , and shall , and the sound of it shall not only shake , but utterly remove , undo , and destroy all your Babylonish buildings : And this the Lord will do , not by Might , nor Power ( viz. of man ) but by his own Spirit ; and the time hastneth , and blessed shall he be who receiveth warning , and hearkneth unto the counsel of the Lord ; he who hath Ears to hear , let him hear . 5. And the true Church is in God the Father , and in the Lord Jesus Christ , 1 Thes . 1.1 . And it is built upon Christ , that sure Foundation , and Rock of Ages , whom Peter confessed unto , which Flesh and Blood hath not revealed unto him , but the Father in Heaven : And upon this Rock so confessed , and so known and understood , which Flesh and Blood hath not revealed , but the Father in Heaven , is the true Church built . And this is more than a Profession of the true Religion : For it is not every one that professeth the true Religion , to whom the Father in Heaven hath revealed the Lord Jesus Christ , as he did unto Peter , and as he doth unto every true and faithful Believer , and Confessor of Christ . And the true Church that is built on this Rock , and every Member thereof , they are not only hearers and professors of the Words and Doctrin of Christ , but they are doers of them : But they who do not , although they both hear and say , they are foolish Builders , and build upon the Sand ; and such are all these visible Churches , who have no other thing to qualifie them , but to profess the true Religion . Now , to profess the true Religion , carrieth a two-fold sense , one is , that the Religion which People profess , they call , or profess it to be the true Religion ; and in this sense , every one that professeth any Religion at all ( if he be in earnest ) professeth the true Religion ; that is , he esteemeth or professeth his Religion to be such . The other sense is , that the Religion that is professed , is indeed the true Religion , and is not only so called , or professed : And according to this sense , your visible Churches , whether Presbyterian or Independent , are no true Churches : For the Religion ye profess , is not the true Religion of Christ Jesus , which he , and the Prophets , the Evangelists , and Apostles did teach , as I have already proved in many weighty particulars , yea , in Fundamentals , and in the very Foundation it self , which is Christ Jesus , on which the true Church is built , and every Member thereof . But ye who say , All inward divine Revelation of Christ is ceased ; ye build not on Christ , but on a meer Hear-say , and Historical report of him : For how can ye build on him , when ye have no belief that Christ is nearer unto you , than in some remote place beyond the Skies ? Can the Walls of the House be built on a Foundation that is altogether remote from it ? Must not the House and the Foundation be immediately joyned together ? And must not this Foundation be seen , and felt by every Member ? And is not this incomparably more than the best Profession of true Religion ? O ye blind Leaders of the Blind ! How doth my Soul pity you , and the poor People more especially , who are led by you , and whom ye are still seeking to lead , until both ye and they fall into the Ditch ; and ye ill deserve your Wages , and the many Hundreds , yea , Thousands of Pounds , that poor People pay Yearly unto you , and work sore and hard to feed you , and cloath you , and your Wives and Children , to Luxury and Wantonness , many of you , while in the mean time , under colour and pretence of feeding the Souls of the People , ye famish and starve , yea , poyson and kill them with your false Doctrin , as I have , through God's assistance sufficiently made appear , and I hope yet more to make appear , as I have occasion given unto me . 6. And Christ Jesus , the living , elect , precious Corner-stone , the sure Foundation is laid in Zion , and that Zion is not only the heavenly Zion above , but the Church and People of God on Earth ; and Christ Jesus is one both in Heaven without us , and also within us , even the Man Christ Jesus , the same that took hold of the Seed of Abraham , and is the Son of Abraham and David , according unto that Seed , and he is exalted in heavenly Glory in that same Seed and Nature , in the whole and intire and perfect Nature of Man , in Soul and Body , having put off nothing that he had upon Earth ; but these Weaknesses and Infirmities which he did take on him for our sake , even Jesus of Nazareth , he who was crucified for our Sins , and rose again for our Justification , who was dead , and is alive , and lives for evermore ; and he who by true Faith is joyned to the Spirit of Christ , by the same he is joyned both to Christ in him , and also to Christ in Heaven , and also to all the Saints in Heaven , and the innumerable company of Angels , and Spirits of just men made perfect , and also unto the God and Father of our Lord Jesus Christ ; and both God and Christ are not only in remote places , and Heavens without us , but also in us , and in all his Saints , as he hath said , Jer. 23.23 , 24. Am I a God at Hand , saith the Lord , and not a God afar off ? Do not I fill Heaven and Earth ? Saith the Lord. 7. And as to the Government , and Governors , or Rulers of your visible Churches , both Presbyterian and Independent , it is of the same Nature with your visible Churches , the only qualification of them being an outward profession of Christian Religion , and an outward Call ( which ye are all at a loss , where to begin it , as I have already proved , Cap. 4. ) accompanied with some natural or acquired Gifts and Abilities of Letter-learning , reaching no further than the Letter of the Scripture at best , and oft , or for most part not that ; for ye preach not the Letter in the form of sound words of Scripture , but have so mingled it with your Glosses , and wrested Senses and Meanings , and Words of men's wisdom and intentions , that it is but little of the very Letter ye preach . But if ye did preach the Letter , and have not that infallible and unerring Spirit of Christ , which was in the true Ministers of Christ in former Ages , and is now in his true Ministers in this Age , ye are but at best Ministers of the Letter , and not Ministers of the Spirit , and therefore not Ministers of the New-Testament . And what is the use and end of your Government but to keep poor People in Bondage under you , and your false Doctrin ? And if they do not believe it , but witness against it , then ye cast them out of your Synagogues , and yet then will force Maintenance from them , as many of you have done . And when ye had Power with the Magistrates to instigate and stir them up to persecute honest Dissenters , to Whip , Stock , Imprison , spoil Goods , cut off Ears , and also to put to Death ( for testifying against your false Doctrins ) from your false and fallible Spirit , I say , both false and fallible : For seeing ye do not profess to be taught , led and guided by the infallible Spirit of Christ , which was in the Prophets and Apostles , and in all true Christians , if ye have not this Spirit , your Spirit is not only fallible , but false , to wit , the Spirit of this World ; For there are but two Spirits that do teach , lead and guide all men on Earth , the one is , that unerring , true and infallible Spirit of Christ , which leadeth all God's true Children , and the other the Spirit of this World , which is the very Devil himself , the God of this World , that leadeth all Unbelievers and Ungodly Persons in the World ; and this Spirit is not only fallible , but false , continually leading into Error , as the Spirit of Truth leadeth into all Truth . 8. And how are ye not ashamed to cite ( see Confes . cap. 30. sect . 1. ) Isa . 9.6 , 7 , Acts 20.17 . Matth. 28.18 . for your Government , and Governors and Elders of your Churches ? Because it is said , Isa . 9.6 , 7. The Government is upon his Shoulders ; to wit , Christ Jesus ? Doth it therefore follow it is upon yours ? Or can any be Governors or Rulers in the Church under him without he himself , and his holy Spirit , Power and Life , which hath the heavenly Authority in it , be known inwardly revealed , which ye deny ? Was not the Government in the Apostles days altogether derived from the Power and Spirit of Christ in them ? but yours is quite another thing ; by your own Confession , ye have not that infallible Spirit , nor the inward Revelation of it . And if ye derive it from the Letter , so may any body else , as well as ye , and say , because they have the Letter , they are Rulers and Governors of Churches . And as to these Elders , mentioned Acts 20.17 . They were such whom the holy Ghost had made Overseers , as is expresly affirmed of them , Verse 28. But this ye cannot in truth say , who deny all pretence to inward divine Revelation , which they had . Nor doth Matth. 28.18 . make any thing at all for you , but against you : Christ said to the Apostles , All Power in Heaven and in Earth is given unto me ; go ye therefore and teach all Nations . But when said he so unto you ? Or when gave he you such Commission ? Or suppose ye had such Commission , surely ye are very unfaithful unto it , who creep each of you into a House or Town , and there only pretend to teach a few that come to hear you . So did not the Apostles , but travelled from place to place , and from one Nation , City and Country to another , and had no certain dwelling-place by virtue of their said Commission ; but so do not ye , but commonly keep to one place , unless a fatter Benefice , or more yearly Sallary and Hire invite you to another . Will nothing serve your turn but the same Commission , which Christ gave the Apostles ? And if ye have the same Commission , are not ye also Apostles ? A charge which some of you have laid to us . But why do ye not mind the other part of the Commission , and apply that unto you ? Acts 1.4 , 8. And being assembled with them , he commanded , that they should not depart from Jerusalem , but wait for the Promise of the Father , which ( he saith ) ye have heard of me , Verse 8. But ye shall receive Power after that the Holy Ghost is come upon you , and ye shall be Witnesses unto me , both in Jerusalem , and in all Judea , and in Samaria , and unto the uttermost part of the Earth ? And though some of you in New-England , have made some show of Preaching to the Indians , and to have converted them , and got great sums of Mony out of Old England on that account . Alas ! to what have ye converted them ? Is it not very manifest , they are generally nothing better than when they were called Heathens , but are for most part rather worse ? Which of them all have ye turned from Darkness to Light , and from the Power of Satan to God , and to know God and Christ by his Power and Spirit , to rule in them ? Nay , alas ! ye know it not in your selves , and preach against it , and therefore ye are not like to be Instruments to bring others to know it . And if ye say , Ye are the Successors of the Apostles , and therefore the same Call , which he gave unto them , he doth give unto you . Ye must first prove and demonstrate it , that ye succeed them in the same Spirit , Power , Light and Life , and in the same Holiness and Righteousness of Life , as well as in Profession , before ye ought to be believed ; but the contrary in all these respects is manifest . Nor can ye shew your Line of Succession , but from the Church of Rome , and her Popes and Bishops , which ye have called Antichrist , in your Confession of Faith , Cap. 25. Sect. 6. as is formerly observed in Cap. 4. 9. And as concerning the visibility of the true Church , as it hath been granted , that the true Church is oft visible , and doth visibly appear in the Face of the World , as a City set upon an Hill , and doth make a visible and outward Profession of her Faith in Christ Jesus , and love to him , both in good Words , and good Works , yet it is not any thing meerly outward and visible , that doth infallibly prove or demonstrate her to be the true Church , or can make her known to People : But it is the same inward Light , Spirit and Power of God inwardly revealed , that doth make known both Christ the Head , and the true Church , which is his Body , and every true Member thereof : And without the Light and Spirit of Christ inwardly shining , and revealing , both Christ and his Church is unknown unto Men , but by the same is well known , even as Christ said unto his Disciples , John 15.18 . If the World hate you , ye know that it hated me before it hated you . Now , whence is it that the World both hateth Christ , and his Church ? Because it knoweth them not . And Paul said , 2 Cor. 6.9 . As unknown , and yet well known ; to wit , well known to the Children of the Light , who dwell in the Light , and see and judge of things , and Men in the Light ; but to them who are in Darkness , and are Darkness , unknown , and therefore hated and persecuted by them . CHAP. X. Of their two Sacraments , called BAPTISM and the SVPPER . 1. AS for the term , or word Sacrament , it is no where to be found in all the English Translation of the Bible received among Protestants , nor is there any Word either in the Hebrew , or Greek , that doth properly answer unto it , unless they will translate the Greek Word that signifieth Mystery , to signifie a Sacrament , as the old Latin hath it in Ephes . 5.32 . Hoc est magnum Sacramentum , i. e. This is a great Sacrament ; for which our English Translation readeth more properly , this is a great Mystery . But if Sacrament signifie Mystery , then there must be as many Sacraments as Mysteries ; and Faith it self is a Sacrament at that rate , and true Preaching and Prayer , and every other Religious matter and thing , all which are holy Mysteries . And they who say , there are two Sacraments have borrowed these two out of the seven , professed by the Church of Rome , having cast off , and rejected five of the seven , for which the said Church doth accuse these latter Churches of Sacriledge , and spiritual Robbery , to abolish and take away five of the seven Sacraments , or rather indeed the sixth also , seeing they believe it only to be but a Figure , to wit , that called the Eucharist : And to say the truth , they have not one whit more probability , but rather less , for the two Sacraments that they have reserved , than for the other five that they have rejected : And they have no cause to accuse the People called Quakers , of Sacriledge , for denying these two , until they clear themselves of Sacriledge for denying five , and give better grounds for reserving these two , than as yet they have given . 2. And as for Infants Baptism , and sprinkling a Child of eight days , or more or less , on the Fore-head , and call it Baptism , it hath no footing in all the Scripture , neither of Precept nor Practice , as will easily appear , by considering the places of Scripture they cite for it . And first , for Sprinkling on the Fore-head , instead of Dipping , they cite Heb. 9.10 . to 22. But this Sprinkling was not of Water , but of Blood ; and we do not read that it was only on the Fore-head ; and the Cups and Vessels that were sprinkled with Blood or Water , were sprinkled all over , and not in one single place . And why did John baptize Christ by dipping into Water , and others that he baptized , if sprinkling on the Fore-head was sufficient in that day ? Next , as to the baptizing of Infants , they cite for it , Gen. 17.9 . Where God commanded Abraham that every Man child of his Posterity should be Circumcised , and therefore every Infant of one , or both the believing Parents are to be sprinkled with Water . But this Consequence is meerly begged , but nothing proved . For the first , we find an express command to Abraham : For the second , we find neither Command nor Practice in all the Scripture , nor was the practice of baptizing Infants in use , for an hundred of Years , and more , after the Apostles days , among Professors of Christianity . And let it be granted , that Infants have a right to the Grace signified by Water Baptism , it doth not therefore follow , that the Figure or Sign belongeth unto them , because they have also a right to Christ's Body and Blood , and yet they confess , the Supper is not to be administred unto them . The next place they cite , is Coloss . 2.11 , 12. where Circumcision and Baptism are joyned together , but neither the Circumcision , nor the Baptism there mentioned , is outward , as is clear , especially of Circumcision , that is said , to be made without Hands ; and therefore it is not the outward of the Flesh , but the inward of the Heart ; and so is also the Baptism there mentioned , verse 12. Buried with him in Baptism , wherein also you are risen with him , through the Faith of the operation of God. Ye see here is nothing of outward Water : Nor are all they who are baptized with outward Water , either buried with Christ , or risen with him , but many still alive in old Adam , and that too generally . The next place they cite , is Matth. 28.19 . But this saith nothing of Water , and if it were granted that Water-Baptism is understood , as it neither is , nor ought to be granted , yet it will not prove that Infants should be any more baptized than taught , seeing teaching and baptizing are joyned together . Another place they cite , is Luke 18.15 , 16. where Christ biddeth to suffer little Children to come unto him , and forbid them not , and that he blessed them , and laid his hands upon them , we read in Scripture ; but that he baptized them either with dipping or sprinkling , we read not , but on the contrary it is expresly said , That Jesus himself baptized none , to wit , with Water , see Joh. 4.2 . Their last place they cite , is Rom. 11.16 . If the Root be holy , so are the Branches ; but this doth not prove that Infants are more to be baptized , than to have that called the Supper administred unto them : And these Branches mentioned by Paul in that place , Rom. 11.16 . were really the unbelieving Jews , that because of their Unbelief were broken off at that time , yet the Root being holy , to wit , Abraham , and the promised Seed , Paul had hope of their conversion , as many as did belong to God's election , as he expresseth it , verse 28. and these were not the immediate Children of Abraham , but forty Generations after Abraham , and Isaac , and Jacob ; and therefore this Scripture saith as much for the aged unbelieving Children of unbelieving Parents , if they have descended from any of their Fore-Fathers , upwards of forty Generations , that were Believers ; and if up to forty , why not up to sixty , and further ? Yea , to Noah , who is the common Father of all Men , with whom God established his Covenant , and with his Seed after him , until the end of the World , that all his Seed through Christ , might receive the benefit of the same , unless they do wilfully reject it ; of which I have said something already in Chap. 6. 3. And as for Water-Baptism in general , we say , it did only properly belong to John's Ministry and Dispensation , and is expresly contradistinguished from the Baptism of Christ , both by John , and also by Christ himself ; for John did baptize with Water unto Repentance , but Christ who cometh after John , and was before him , who is more worthy than John , he baptizeth with fire , and with the Holy Ghost ; and no doubt there was a spiritual blessing and Grace conveyed unto People , by John's Baptism , while it stood in force ; for God never ordained any outward thing , but as it was rightly done , in its day and season , it had some spiritual blessing accompanying it , as all the Sacrifices and Services of the Law : And if any were raised up by the Lord , as John was , and could prove , and instruct their being sent to baptize with Water , as he was , these to whom they should be sent , ought gladly to receive it ; but to do it by bare imitation , or a meer pretended Call , which they cannot prove to be either mediate or immediate , is great presumption , yea , superstition ; and to call that a Command of God , which he hath given them no command to practise , is to set up the Precepts of Men in the room of God's Commandments , as the Pharisees did of old , and is a taking of his Name in vain , for which he will not hold them guiltless . And they can never prove , by all their art and skill , that Water-Baptism is commanded by Christ , Mat. 28.18 , 19. for all God's commands and precepts , especially of publick institution , relating to the Church , are express , in so many express Words , and are not left to be gathered by uncertain and doubtful Consequences . When God sent John to baptize with Water , Water was expressed ; but in the Apostles Commission to baptize , no mention is made of Water , nor no words of Institution commanded to be used , but the command is , Go , teach and baptize all Nations into the Name of the Father , the Son , and the Holy Ghost . And the Name of either the Father , or the Son , or the Holy Ghost , is most frequently , if not always used in Scripture , to signifie Power and Life , as the Name of the Lord is a strong Tower : Thy Name is as Ointment poured forth , &c. And whereas they object , first , That the Apostles could not baptize with the spiritual Baptism . I answer , yea ; they could Instrumentally and Ministerially , as well as they could convert , and beget Sons and Daughters unto God ; for they were Ministers of the Spirit , and did minister of the Spirit , both in Preaching , and Prayer , and laying on of Hands , although God only was the principal worker and Author . Next , they object , That Peter and Paul , and some others , baptized some with Water , and that Christ was baptized with Water . But none of these prove what they intend , for Christ was baptized by John , and also he was circumcised according to the Law , and Paul circumcised Timothy ; and the Apostles generally in that day thought fit both to use , and tolerate the use of Water-Baptism , that belonged to John , and divers other things of the Law , which by permission , for a time , and not by any Gospel standing Commission ; otherwise Paul would never have said , he was not sent to baptize , but to preach the Gospel ; nor would he have thanked God that he had baptized so few : For it were strange to think that Paul would thank God , that he did not so fully obey a Gospel precept . In short , if these who are so zealous for Water-Baptism , were cordially zealous , for the inward and spiritual Baptism , they might be the more born with , as Men bear with Children , that use Likenesses and Figures of things , that sute most with the age and state of Children , and Charity might be allowed them in that case , to be as Children or Babes in Christ , if they did hunger and thirst after Righteousness , and did wait for the inward appearance and coming of Christ's Kingdom , and the Revelation of it in their Hearts , as some such there may be . But these , who altogether are for the outward Baptism and Supper , and deny wholly the inward and spiritual Baptism and Supper of Christ , which is only known and received by the holy Spirit 's inward Revelation , no Charity can be allowed unto them , to judge them true Christians in any degree , not so much as Babes , but altogether , for the time , Hypocrites and Formalists . 4. Next , concerning the Supper : We grant that Christ had an outward Supper with his Disciples , when he did eat the Pascal Lamb with them ; and this was a real Supper , and not like that which ye now use , that is neither substantial Supper nor Dinner , being only a little crumb of Bread , scarce so big as a Nut , and a spoonful of Wine , or two , which hath little outward Substance , and no inward and spiritual Signification unto you , as ye use it , while ye altogether deny , that the Saints are partakers of the substance of Christ , or that Christ really and substantially dwelleth in his Saints ; and while ye also deny all inward Revelation of him in these latter Ages , Your Supper is a meer shadow , and none of Christ's Supper , nor of his Institution . For when Christ did sup with his Disciples , in the Night wherein he was betrayed , he began with the Cup , and blessed , or gave thanks , and said , Take this , and divide it among your selves . And next he took Bread , and blessed , or gave thanks , and brake it , and gave unto them , saying , This is my Body , this do in Remembrance of me : Likewise after Supper he took the Cup , saying , This Cup is the New-Testament in my Blood , drink ye all of it , Luke 22.14 . to 20. So we see , he used the Cup twice , and began and ended with it , but so do not ye ; and though ye seem greatly to blame the Church of Rome , for not giving the Cup to the People , but only the Bread , and charge them with mutilating , or dismembring the Institution ; if so , do not ye the same in part ? Seeing ye use the Cup but once , and Christ used it twice , and began with it , but so do not ye . And seeing ye say Ye have not that infallible Spirit that Christ had , and gave to the Apostles ; and that we find you wholly ignorant of Christ's Body , and that ye have no discerning of it , nor no taste and savour of his Flesh , which is Meat indeed , nor of his Blood , which is Drink indeed , and know not the inward and spiritual supping with Christ , we cannot believe , nor acknowledge , that ye Presbyterian and Independent Teachers , have any power to bless either the Bread , or the Cup , as Christ did , or to minister , or give of his Body and Blood to any People , which true Ministers of Christ have done , and do at this day , to my certain knowledge and joy , and to the certain knowledge and joy of many thousands with me , and that often in the use of outward eating and drinking , being sanctified and blessed by the Word of God and Prayer , as we have sat down together , whether many or a few , we have truly witnessed the fulfilling of that saying , Luke 24.35 . And they told what things were done in the way , and how he was known of them in breaking of Bread. And as it is , Verse 30 , 31. And it came to pass , as he sate at Meat with them , he took Bread , and blessed it , and brake , and gave to them , and their Eyes were opened , ( Note , even as Jonathan's Eyes were opened , or lightned , when he did eat the Honey ; and as Isaac blessed Jacob when he did eat what he had prepared of savoury Meat for him ; and as the Angel blessed Abraham , when he did eat of the Calf , and the Cakes that were set before him ; and as Melchizedeck blessed Abraham , when he brought him Bread and Wine ; and divers other the like examples ) and they knew him , &c. Even so can many say at this day , to God's praise , in the outward Eating and Drinking together , as they have sate together , and waited in true silence , until God has been pleased to move some one or other of his faithful Servants and Ministers of his Word of Life , and of his Flesh and Blood , which is spiritual , to pray unto the Lord , or give Thanks , their outward eating and drinking hath been so blessed unto them , that at one and the same time they have eat both the outward Bread with the bodily Mouth , and the inward Bread , which is spiritual , with the inward & spiritual Mouth ; and they have also drunk outwardly the outward Cup , and inwardly the inward and spiritual : And so at the same time , they have fed at a two-fold Table , and have been both inwardly and outwardly refreshed , nourished and strengthned ; and this also oftentimes , in the use only of inward Prayer and Thanksgiving , as well as of both inward and outward ; and yet we neither do , nor can limit the spiritual and inward eating of Christ's Body , and drinking of his Blood , to any outward eating or drinking whatsoever . As neither did the ancient Christians , who said , That all true Believers eat Christ's Flesh , and drink his Blood , daily and hourly ; and so we believe . And no doubt , Christ did really give his Body and Blood unto his Disciples at that time , and it was not a bare Figure or Sign that he gave them , but in the use of the Bread and Wine , he gave them at the same time , an inward enjoyment of him . And all this we own , and are very glad of such occasions , when we have them , to sit together , and eat and drink both outwardly and inwardly , enjoying a two-fold Table and Supper at one time , and finding the Lord himself spiritually present , and blessing both unto us , and enabling us to receive both his Spiritual and Temporal Blessings , with Prayer and Thanksgiving : And such breaking of Bread we own , from House to House , even outwardly as well as inwardly , with singleness and gladness of Heart , as the Primitive Christians did of Old , sometimes in a lesser Number , and sometimes in a greater : For at that Supper above mentioned , Luke 24.30 . there were only present these two Disciples , besides Christ himself ; so that it is not the number , whether greater or small , that is essential . And also we do believe , and say , that it is our Duty , not only in these more solemn Eatings and Drinkings , to remember the Lord's death , and what he hath done , and suffered for us , when we thus eat & drink together , perhaps many belonging to divers Families , but also in all our other Eatings and Drinkings , and at all other times , as it doth please the Lord to enable us ; and every true Christian hath the Lord's Death , Resurrection , and his great Love , and what he hath done and suffered for us , printed as in Capital Letters , upon his very Heart and Soul , and writ as a living Epistle , with the Spirit of the living God , upon fleshly Tables ; and that this ought to be done , not only to his more abundant inward and spiritual coming unto us , but to be perpetuated , and continued by all true Christians , to the end of the World , and the last coming of Christ . And now tell me , wherein we are behind you ? or wherein we fall short of you ? or what excellency , worth , or value hath your Supper above , and beyond ours ? But on the contrary , hath not ours the advantage every way ? Seeing we have more frequently , both the outward and inward eating and drinking together , than ye have the outward ; and alas , the many lean and dead Souls among you , void of inward and spiritual discerning , taste or savour , too manifestly demonstrate , ye are generally strangers to the Supper of the Lord. And we also acknowledge the outward eating and drinking , is but a figure of the inward , and therefore ought not to be rested in ; but the Substance that is invisible and eternal , ought to be minded , and sought after above all . And though we are not for holding up , or preaching of Figures meerly institute , for to signifie and represent a thing to come , as were these under the Law ; yet such a Figure as is natural , and necessarily to be used by us all , as eating and drinking , we may not reject : For the outward eating and drinking is a natural and necessary Figure of the inward , even as the whole outward World is a Figure of the inward and spiritual , as Paul doth expresly call it , 1 Cor. 7.31 . see the ●reek . 5. And concerning that ye call your Christian-Sabbath , which ye say is the first Day of the Week ; and ye do positively affirm in your Confession , That the Sabbath was changed from the last Day of the Week , from the Resurrection of Christ , unto the first day of the Week , and so to continue unto the end of the World ; see Confess . cap. 21. sect . 7. But ye bring no sober proof for any such change , and the Scriptures ye cite say no such thing , as Gen. 2.2 , 3. Rev. 1.10 . Exod. 20.8 , 10. Matth. 5.17 . That place in Gen. 2.2 , 3. saith nothing of the first Day , but of the seventh Day : And what that seventh Day is , ye cannot demonstrate . And as to the next Scripture , Rev. 1.10 . where John saith , He was in the Spirit on the Lord's Day . Although it is more than ye can prove from Scripture , that the first Day of the Week is that Lord's Day ; yet taking it for granted , it doth not therefore follow that it was appointed to be the Christian Sabbath : But it might be so called , because Christ rose upon that day , and honoured that day solemnly , not only with his rising upon it , but appearing at sundry times on that day to his Disciples , betwixt his Resurrection and Ascension ▪ And that the Christians did usually and more solemnly meet on that day for publick and religious Worship , in honour of our Saviour , than on other days , we readily grant ; and so also do we , according to the Example of the ancient Christians . And all true Christians should employ more of their time in religious Works and Services , both in private and in publick , than the Jews did , and ought not to fall short of them , but exceed them . And that beside other times set apart for the worship of God , both in publick and in private , it is commendable in Christians to set apart the first day of the Week from common and ordinary labour , not only for an ease to their Servants and Cattel , but also that they may with the more freedom , and cheerful readiness attend upon the Lord , and his Service , without all incumbrance . For experience doth prove it , that even bodily Rest from toyl and labour , doth contribute to the ease of the Mind , and is a help , being duly used , to disburthen it from divers weights . For if the Body be over-charged with labour , it is a hurt and clog unto the Mind in divers respects ? But all this doth not prove , that the first day of the Week was appointed for a Sabbath , and put in the room of the seventh day of the Week , enjoyned to the Jews , and People of Israel ; for that outward Sabbath that was enjoyned unto them , was a Sign and Figure , as all other outward Sabbaths which they had , were , as of Weeks , Months , Years , as well as of Days . And when the pure Gospel and Christian Dispensation did take place , all these figurative and shadowy Sabbaths were changed to the Substance , and that Substance or Body is Christ , according to Coloss . 2.17 . But to say , the Jewish Sabbath is changed into the first day of the Week , is to put the first day of the Week in the room of the Lord Jesus Christ , which is a great dishonour unto him ; for he is the End and Perfection of the Law , and of all the shadowy and figurative Ordinances thereof : And as the outward Temple that the Jews had , is not to be changed into another outward Temple , but Christ is the true Temple of the Christians , wherein they meet , so he is their Sabbath , and not any outward day . Next , as to Exod. 20.8 , 10. it saith nothing of the first day of the Week , nor of one day of seven : All this is but Man's invention . But it mentioneth the seventh day , wherein the Lord rested from all his Works , and that Rest signifieth the perfection or finishing of them ; although as it is said , Heb. 4. the Works were finished from the Foundation of the World ; and therefore that seventh day doth signifie Christ Jesus , the first and the last , who is the alone true Rest and Sabbath of all the Faithful , as he invited , saying , Mat. 11.28 . Come unto me all ye that labour , and are heavy laden , and I will give you Rest . And concerning this spiritual and divine Sabbath , or Sabbatism , it is said in Heb. 4.9 , 10. Therefore there doth remain a Rest unto the People of God : for he that is entred into his Rest , he also hath ceased from his own Works , as God did from his ; let us labour therefore to enter into that Rest , &c. And Verse 3. We which have believed , do enter into Rest . By all which it doth plainly appear , that the New-Testament understandeth the Christian Sabbath , not of any outward Day , but of Christ , which the outward Sabbaths of the Jews did by way of Allegory signifie and hold forth . And lastly , as to Matth. 5.17 . where Christ saith , he came not to destroy the Law , but to fulfil it ; It is not to be understood that he came to keep up , and perpetuate the Types and Figures of the Law , but to put an end to them , and in the room and place thereof to fulfil all the Righteousness , Equity and Justice , that they did signifie or hold forth , which is as the Kernal : Otherwise ye might argue , as much for upholding the outward Circumcision , as the outward Sabbath ; and that outward Sabbath was not the first day , but the seventh day . And whereas some plead , that the 4th Commandment is altogether Moral , as well as the other nine that were given forth immediately by the Mouth of the Lord unto the People , and writ by his Finger on the Tables of Stone ; and therefore is perpetual , and never to be abrogated . If all this be granted , it doth not prove that the first day of the Week is there commanded , as these called Presbyterians and Independents would have it . Nor can they who plead for the keeping of the seventh day of the Week for the Sabbath , prove that the said fourth Commandment did enjoyn to the Jews the keeping of any outward or natural seventh day of the Week ; for their keeping the outward seventh day of the Week was enjoyned to them among the other Ceremonial Laws and Precepts , as is clear from Exod. 16.23 . and Chap. 31.13 , 14. where it is called a Sign , to wit , of that spiritual , moral and perpetual Sabbath . And therefore if it be granted , that the fourth Commandment is altogether moral and perpetual , it doth not follow that the seventh day therein mentioned , is any outward day , or that it enjoyneth any outward day ( for it can all be spiritually understood very well ) as the tenth Commandment , Thou shalt not covet , doth not enjoyn any outward thing , but reacheth to the Heart , and inward part , only , and is altogether Spiritual . And as the last Commandment of the second Table is altogether spiritual , so why may it not be said that the last Commandment of the first Table is altogether spiritual ? And even the mystick Writers among the Jews do acknowledge , that not only the seventh day mentioned in the fourth Commandment , but all the six days signifie spiritual Days and Mysteries , as well as the seventh ; of which I shall not particularly enlarge at present . A Call and Warning from the Lord to the People of Boston , and New-England , to Repent , &c. THE Burden of the Word of the Lord that came unto me on the twenty first day of the fourth Month , 1688. in the Town of Boston in New-England , to declare it unto Boston its Inhabitants , and to the Inhabitants of New-England , who have been , or are concerned in opposing , and hardning their Hearts against the inward appearance of God , and of his Son Christ Jesus , in the Hearts of his Servants , and in the Living Testimonies they have born unto you , to call you to believe in the Light of his Son Christ Jesus , who hath enlightned you all , and every one of you , and to turn you from Darkness to Light , and from the Power of Satan unto God. Oh! Repent , Repent for your great Sins , and Transgressions of all sorts , that ye have committed against the Lord , and against his holy and divine Light and Gift in all your Hearts , and especially Repent of your great Hypocrisie , all Teachers and People of Boston , and New-England every where , who call your selves Christians , and have a Name to live , but are dead , who draw near unto God with your Mouths , and honour him with your Lips , but have removed your Hearts far away from him , and who have the Name of Christ oft in your Mouths , and think to cover you with his imputed Righteousness , while ye are ignorant of his Life , and holy Power & Spirit , and divine Nature in your Hearts , and while ye are daily crucifying the Lord of Glory afresh , and putting him to open shame , and treading under Foot the Blood of the Covenant , as the holy Scripture declareth concerning some that professed Christ Jesus in former Ages . And this is the state of many of you , yea , of the generality of you , both Teachers and People of Boston , and New-England , of all sorts , a few Names excepted , whom the Lord doth honour , and they shall walk with him in White , although ye have sought to dishonour them . And this I have seen from the Lord in that pure Light of his that maketh all things manifest , and before which all things are naked and bare , which Light ye generally despise , and reject , and blaspheme , calling it , A meer natural Light , and insufficient to lead unto God ; and the Children of it ye have hated , reproached , and mocked with cruel Mockings , whereby ye have sufficiently declared your selves to be born after the Flesh , and not after the Spirit . Oh ye Blasphemers against God , and his Temple ( which is his Light ) and them that dwell therein ! Repent , repent of your Blasphemies , and hard Speeches , and hard Thoughts against Gods inward appearance , by his holy Word , Light and Spirit in all your Hearts : And Repent of all your Pride , Vanity , Folly , Excess in Meats , Drinks , and Apparel , who though ye profess your selves to be more pure , and more purely reformed , than other Churches , so called , yet in the sight of God ye are nothing better , but many of you worse ; and the Sin of Sodom ; which was Pride , and Excess , and fulness of Bread , is the Sin of many of you , especially of the richer sort . Oh , unthankful Nation ! Do ye thus requite the Lord , who are Jesurun like , that since ye waxed fat , have kicked against the Lord , and are gone from that Tenderness , Sobriety , and Simplicity that was among you , and your Fathers sometime ago : Oh! how quickly have ye degenerated , and departed from the Lord , of whom ye have made , and still are making a great Profession ! The anger of the Lord is ready to break out against you yet more than formerly , unless ye Repent : And though his Hand hath been manifestly stretched out against you , in manifest Judgments , and especially in Blastings and unfruitful Seasons , and other Judgments , and Plagues , and Strokes upon you , yet ye have not seen nor regarded it , many of you , yea , most of you ; but ye are like unto them , concerning whom the Prophet Isaiah testified , saying , Lord , when thy Hand is lifted up , they will not see ; but they shall see , and be ashamed for their Envy at the People . And this is the Word of the Lord unto you , all Teachers , and People of all sorts , of Boston and New-England , all such of you who are Unbelievers , and have not Faith in the Light of God and Christ within you , but place all your Confidence , Faith and Reliance upon the imputed Righteousness of Christ without you , and what he did , and suffered for you unto Justification , while in the mean time ye know not Christ within you , and so are in the state of Reprobation , or rejection , as such ; and while ye there remain , opposing Christ without , to Christ within , professing to own him without , but denying him within , and the Revelation of him within in mens Hearts , and crucifying him by your daily great Sins and Iniquities of all sorts . But is Christ divided ? Or can any have a right and sincere Faith in Christ , as he came and suffered Death in the Flesh , and rose again and ascended into Glory , unless they believe in him , and own and witness him revealed in them , their King , Priest and Prophet , Lord , Judge , and Lawgiver , their Head and Foundation laid in them , Christ in them the hope of Glory ? And all who sincerely own him within them , have the benefit and comfort of his Death , and Sufferings , and Righteousness , that he accomplished without them , when he came in the Flesh , and none others ; and this is unto you all the Word of the Lord , whether ye will hear , or forbear . And oh ! Repent , Repent of all your Self-Righteousness , and Self-willings , and Self-runnings and actings of all sorts , in that ye call your Duties and Performances , wherein ye are daily exercising your selves , without the Lord 's holy Spirit , and Power , and Life inwardly revealed , to which ye are Strangers , and many of you wilfully ignorant , hating and refusing to be informed or instructed , even many or most of you . And all ye who have made light of the cruel Sufferings of the Lord's Servants , called in derision Quakers , and some of whom have been put to Death at Boston , by a most unrighteous and inhuman Law , wherein they who either made or executed the same , have shewed themselves more inhuman , cruel and barbarous than many , or most of all sorts of mankind . Oh! mourn before the Lord for this great Sin , and for shedding the Blood of the Innoccent , wherewith your Land is still defiled , and the Iniquity of it is not yet done away , nor shall , nor indeed can , but by deep Repentance , Mourning and Contrition of Soul , and Godly Sorrow , and unfeigned Repentance , and turning unto the Lord ; and let it not be an excuse unto you , that many of you were not the actors in that great Sin , but ye have not mourned for it before the Lord , many , yea , most of you , and therefore it lieth upon you : and this is the Word of the Lord unto you . G.K. A Copy of this was set up in the most publick place , in the Town of Boston , the 21 st of the 4 th Month , 1688. Boston , the 12th of the 5th Month , 1688. To James Allen , Joshua Moody , Samuel Willard , Cotten Mather , Preachers in the Town of Boston in New-England . Friends and Neighbours ; I being well assured , both by the Spirit of God in my Heart , and the Testimony of the holy Scriptures , that the Doctrin ye preach to the People is false , and pernicious to the Souls of People in many things , do earnestly desire and entreat you , and every one of you , the Preachers in the Town of Boston , to give me a fair and publick hearing , or meeting with you , either in one of your publick Meeting-Houses , or in any other convenient place , where all who are desirous to come may have liberty , and let the time be as soon as may , as either to day in the Afternoon , or to morrow in the Fore-noon , but rather than fail , if ye will give me any assurance to have a meeting with you , I will attend your leasure for two or three days to come , providing once this day you send me your positive answer ; and if ye give me a meeting with you , I profer in true love and good-will , by the divine assistance , to shew and inform you , that ye teach and preach unto the People , many false and unsound Principles ( contrary to the Doctrin of Christ , sufficiently declared in the holy Scriptures ) your Doctrin being according to the Catechism and Confession of Faith of the Church of Boston and New-England , which I have diligently examined , and find it to be the same , with that published by the assembly of Presbyterians and Independents at Westminster in Old England , about forty Years ago , excepting some few small things , wherein some of you may differ in Church Government and Discipline , and if ye cannot receive my Information , I profer to debate these things fairly with you , which I call false Doctrin , and to vindicate our Principles , who in scorn are called Quakers , whom ye have falsly charged , for which some of our worthy Friends have suffered death at Boston , and let the Scriptures Testimony be the only external Rule , Test and Touch-stone of our said debate . And the particular things I charge on you , as being false Doctrin , and contrary to the Doctrin of the holy Scripture ( beside many others that I could mention ) are these following : 1. That God hath committed his Counsel wholly to Writing , even since the Apostles days , the former ways of God's revealing his mind to his People being ceased . 2. That God hath fore-ordained what-ever cometh to pass . 3. That God hath not afforded , or provided sufficiency of Grace and means of Salvation unto all mankind , whereby they may be saved . 4. That there are reprobate Infants , that die in Infancy , and perish eternally , only for Adam 's Sin imputed unto them , and derived into them . 5. That the Light that is in every Man , that convinceth them of their Sins , and calleth them to leave and forsake them , is only natural , and no ways sufficient to enable any Man to do any work acceptable unto God. 6. That Christ hath not dyed for all Men. 7. That Justification is only by Christ's Righteousness , without us , imputed unto us , and received by Faith alone , and not by any Righteousness of God or Christ infused into us , or wrought in us . 8. That beginnings of true Sanctification cannot be fallen from totally . 9. That no Man in this Life , by any Grace of God given him , or to be given him , can perfectly keep the Commandments of God , but doth daily break them in Thought , Word and Deed. 10. That no Man ever since the Apostles days are assisted by any infallible Spirit , to Preach , Pray or Write ; and that to speak and pray by the moving of the holy Ghost , as the Prophets and holy Men witnessed of Old , is ceased . 11. That human and outward learning , without the saving Grace of God , and the holy Spirits inward Revelation and Inspiration , is sufficient to qualifie a Man to be a Preacher of the Gospel . 12. That the Scriptures ought to be believed only for their own outward Evidence and Testimony , and not for the inward Evidence and Testimony of the holy Spirit in Mens Hearts . I expect your Answer some time this day , and remain your Friend , G.K. Having received a Blasphemous and Heretical Paper , subscribed by one George Keith , our answer to it and him is , IF he desires Conference , to instruct us , let him give us his Arguments in writing , as well his Assertions : If to inform himself , let him write his Doubts : If to cavil and disturb the Peace of our Churches ( which we have cause to suspect ) we have neither list nor leasure to attend his Motions : If he would have a Publick Audience , let him Print : If a private Discourse , though he may know where we dwell , yet we forget not what the Apostle John saith , Ephes . 2.10 . July the 12th , 1688. James Allen , Joshua Moody , Samuel Willard , Cotten Mather . To James Allen , Joshua Moody , Samuel Willard , Cotten Mather , called Preachers , in Boston . I Received yours , wherein ye give no satisfactory nor reasonable answer to my fair proposal ; ye call my Letter unto you , A blasphemous & heretical Paper : But wherein it doth contain either Heresie or Blasphemy , ye have not mentioned , far less demonstrated : I pity your Ignorance , and I perceive ye are in the same darkness and blindness of Mind that the Jews were in , who accused the Lord Jesus Christ of Blasphemy ; and if he were now among you in the Flesh , he would meet with the same entertainment from you ; for the measure of the same Spirit of Truth , which is in his Servants ( that dwelt in him in all fulness ) ye blaspheme against . But it is well ye have not the Magistrates Sword now at command , which your Brethren sometime ago had , and made a woful and miserable use of it , to turn it against the Innocent . And now that ye have no Carnal weapons to fight with , we can find no Spiritual weapons that ye have : But by silly and frivolou Excuses ye seek to lurk and hide in Corners , when ye are fairly , and justly required to appear in open Field , to defend your false Doctrin . To whom shall I liken or compare you , but to Night-birds , and Beasts of prey , as they are described , Psal . 104.20 , 21 , 22. Thou makest Darkness , and it is Night , wherein all the Beasts of the Forest do creep forth , the young Lyons roar after their Prey , &c. The Sun ariseth , they gather themselves together , and lay them down in their Dens . For now that your Sun of Persecution is gone down , and the Sun of Peace is arisen , ye have no courage to appear in the open and fair Field , to defend your evil Cause , only in your Dens , and Houses into which ye have crept , where the honest People called Quakers , have not occasion to hear you ; ye speak Evil of things ye know not , and lie and rail against the Truth . And that ye ( and not we the People called in scorn Quakers ) are Blasphemers , I have not only charged , but demonstrated in sundry particulars , in this Treatise . And yet because I judge ye do so in ignorance , I believe it is pardonable , and if ye sincerely Repent of it , it shall be forgiven you . But why are ye afraid of the Light , to appear in publick , to try your Spiritual strength and weapons , when your Carnal are gone . Is not that Scripture fulfilled upon you , Job 24 ▪ 16 , 17. In the dark they dig through Houses , which they had marked for themselves in the day time , they know not the Light ; for the Morning is to them , even as the Shadow of Death ; if one know them , they are in the terrors of the shadow of Death . I do say it in uprightness , I writ not this , boastingly , or glorying in my strength , as of self , my alone glorying is in the Lord , and in his Truth , which is the strongest of all , that God in his infinite Mercy hath made known unto me , and the Truth in the Mouth or Pen of the youngest Child , is too strong for all the Goliahs among you . Remember that memorable passage of the Barley-Cake , that tumbled into the Host of Midian , as it was represented to one in a Dream , which was the occasion of Gideon's taking courage to go out against the Midianites , who was prospered with great success , though he and his Men were but a small company , Judge 7. And also remember , how at the sounding of the Rams Horns , the Walls of Jericho fell down flat to the Ground . Men of an evil Conscience are commonly afraid . Or if ye fear your People , lest if any publick Dispute should be , they might be in danger to change their mind : Is it not the most effectual way to rescue your Sheep , if they be in danger , suppose we be Wolves ( as we thank God we are none ) to appear openly , and in a manly way against us , and not to suffer the Wolves to hunt the Shepherds , for that were a strange thing ; but that if ye be Shepherds , ye hunt the Wolves and seek them out every way , and by all means , and be glad of every occasion to find them ? And is your Preaching to the People so little effectual that many Years teaching them , is not sufficient to save them from the danger of two or three Hours fair debating of things ? If your People were built on the Rock , ye needed not fear that they would be so soon shaken . In your very short Letter , ye have very many idle and frivolous Suppositions . If this , and If that ; so that in six Lines or seven , ye have five needless Suppositions , and labour as Men in a Sweat , or at least seem so to do , to find out the design or intention of my Writing unto you , the which is plain , without any enquiry ; for I told you very plainly , the end of my writing , was to inform you , That ye preach unto the People many false and unsound Principles , pernicious to the Souls of People . And if ye could not receive my Information , I profered to debate these things fairly with you . And though I neither had , nor have the least mind to Cavil , yet I most assuredly believe , that the Peace of your Churches is not the true Peace of Christ , but that both ye and they are set down in a false peace and rest . And therefore he , who at the command of Christ Jesus , and by the motion of his eternal Spirit , doth proclaim a holy War , and soundeth an alarm in your Ears , that Christ himself is come , and more abundantly coming to take away your false Peace , and to send a spiritual Sword and Fire unto you , is really your best Friend , and such a Friend I am unto you , whether ye will hear or forbear . For I came not unto you in my own will , but a necessity from the Lord , by his living Motion in my Heart , and his living Word , that was , and is as a Sword and a Fire , did lie upon me to clear my self among you . And seeing your Churches are no true Churches of Christ , as I have sufficiently demonstrated in this Treatise , their peace is no true peace , and therefore must and will be broken , and the sooner it be broken , the better it will prove to many poor Souls among you , in order to their being gathered unto the Lord. And whereas ye say in your Letter , If he would have a publick Audience , let him Print : Ye see how I have complyed with your Proposal , yet not in your will , but in the will of the Lord , who hath laid it upon me , and hath assisted me in this undertaking , to write this Treatise , and direct it more particularly unto you , and more generally to all the Presbyterian and Independent Teachers and People , both in New-England , or elsewhere , to whose Hands by divine Providence it shall come . And I require this reasonable demand of you , that seeing ye have said , Let him Print , that after it is come unto you , ye would seriously read it , and if it please God by it , as an Instrument to convince you , through his eternal Spirit , give God the Glory , and confess to the Truth : But if otherwise , that still ye think ye have Truth on your side , then appear in Print openly to defend your Cause , not with Railing and Lies , but solid Arguments , if ye can produce them . And if in some places I seem to have appeared sharp unto you , or your Brethren , in this undertaking , I would have you to consider , that on a due examination , my Arguments and Reasons are full as sharp as my Charges or Conclusions ; and sharp Premisses can well allow to have sharp Conclusions . And what Sharpness or Tartness , or seeming Severity I have used , true love and compassion to Souls , as well as zeal to God's Glory hath constrained it . Sweet Potions of Physick are not always the most safe . The true Prophets of God were generally led and moved of God , to reprove sharply the false Prophets of Old. And Christ , and the Apostles , and other true Teachers , did sharply reprove false Teachers in that day ; and there is the same cause now , and the same Spirit of Truth , and true Zeal now that moveth in God's true Servants in measure in this day . The precious Souls of many Thousands lie at stake , and therefore there ought to be plain dealing , and no daubing with untempered Morter , or sowing Pillows under Arm-holes . I know the wrath of Man doth not work the Righteousness of God , and I have laboured to keep free from that human Passion : and whether I have kept clear and free of it , I can , and do freely submit to the Judgment of the spiritual Man , who hath a spiritual discerning , and is able to judge ; but to the carnal Man's Judgment I have no reason to submit . And as I freely submit my Spirit to be tryed , so the Doctrin to him that is able , and above all , I appeal to the holy Scripture , as the best outward Test and Touch-stone , and to the inward opening of the holy Spirit , in all that are sensible of it , without which ye cannot but err , not knowing the Scriptures , nor the Power of God. Ye decline my coming privately to your Houses , citing for your Warrant , John 2. verse 10. but I had no such design ; however , ye miserably misapply that place of Scripture , as ye are wont to do many more . For ye take it for granted , that I bring another Doctrin , than the Doctrin of Christ and the Apostles , which I altogether deny . Secondly , what John did write , was to a private Woman , and therefore doth not quadrate to you , who reckon your selves publick Men , and Rulers as well as Teachers and Pastors in the Church ; and I do not find any command or practice in all the Scripture for you to decline a fair Dispute with Men , suppose Hereticks or false Teachers , unless ye have first dealt with them , in order to convince them : And even ye ought not to reject an Heretick , till after the first and second Admonition , according to Scripture , but ye never as yet gave me your first : And he who is an Heretick , is self condemned , which I bless God , I am not ; and ye pretend not to that spiritual discerning , whereby ye can know me to be such . It is not always one , nor divers Errors or Mistakes in Judgment , that maketh Men worthy of that odious Name of Heretick . The Apostle John , and all the other Apostles had the infallible Spirit of Truth , and that gave them a discerning infallibly to judge both Doctrins and Spirits ; but this ye neither have , nor lay claim to : And yet we find that the Apostles did not shun to discourse and debate with Men of ill Principles , as occasion and season required . And Christ also did unweariedly reason with Opposers of all sorts , Jews , Pharisees , Sadducees , &c. And Paul disputed daily in the School of Cyrannus , with them that opposed , and with Epicureans and Libertines , and others at Athens , and went into the Jews Synagogues , and reasoned with them ; and did not excuse themselves with your silly Evasion , that these Men were false Teachers , and therefore ought not to be disputed with . The Scripture commandeth , that in Meekness we should instruct them that oppose themselves , if God peradventure may give them Repentance . And though this is not the work of all private Christians , who have not a publick Gift of teaching , and are not called to that Work , yet this is no defence unto you , who pretend to be publick Teachers . And if it be so , that false Teachers are on no account to be received into Houses , ye little consider how this Weapon may ere long be turned against your selves : For my hope is , that in due time , many People , both in Boston and New-England , shall have their Eyes opened by the Spirit of the Lord , which ye blaspheme , to see your sort to be these false Teachers , who bring not the Doctrin of Christ and the Apostles , and the Houses ye Preach in , not being your Houses , but the Houses of the People , they shall not any more receive you into them , and this warrantably enough , according to your own words . But seeing ye are so unwilling that any called a Quaker , should come into your Houses , why should ye receive their Goods ? To wit , their Kettles , Pewter , Houshold-stuff , Corn and Cattel , as some , yea , many of your Brethren have done , and used them as your own , though unjustly taken away from the true Owners , because they would not give you Maintenance . A rare and unparalled practice , no where to be traced in all the Scripture , nay , not by false Prophets and Teachers , in like manner as ye have done . And when our honest Friends have expostulated with you , Why ye crave Wages of them , who do not hear you ; ye have oft told them , The Door is open , and have invited them to come ; yea , and some have been fined for not coming to your Houses , some call Churches ; but now , by your words , no Quaker ( because , as ye suppose , he bringeth not the true Doctrin ) is to be received into your Houses ; and if this be not a contradiction , and a piece of Confusion , like most of your work , let the impartial judge . And your citing places of Scripture so frequently , contrary to the very intention and end of them , as I have sufficiently proved in this Treatise , I know not to what other thing I can better compare it , than to Turkish Pirats at Sea , who hang out an English Flag or Colours , on purpose to deceive the unwary Mariners . And as I look upon you , the four Preachers at Boston , above-named , to be more particularly concerned in this Treatise , so I do not except any others , either in New-England or any where else , who hold the same Principles with you , but I do reckon them obliged , either to confess to the Truth , upon real conviction ; or if otherwise , to produce their Reasons against that which we believe to be the Truth . I remain your real Well-wisher and Friend , The 21 st of the 7 th Month , 1688. G. K. Postscript . YE shall find the twelve particular Doctrins which I charged upon you and your Brethren , to be false , proved to be so in distinct Heads , as followeth ; the first , tenth , eleventh and twelfth Articles , in Cap. 1 , 2 , 3 , 4. of this Treatise ; The second and fourth , Cap. 5. The third , fifth and sixth , Cap. 6. The seventh in Cap. 7. The eighth and ninth , in Cap. 8. And the 9th Cap. treateth of your Visible Church , and Church-Government ; and the 10th of your Sacraments and Sabbath-day . There are many other things in your said Confession and Catechism , contrary to the Truth and Doctrin of the holy Scriptures , which I have passed by at present , but these I have here examined , and proved to be contrary to the holy Scriptures , being the principal , and some of them Fundamental , I did find my mind most concerned in ; the which being overturned , the other Errors that are built upon them shall fall with them . A brief Answer to some gross Abuses , Lies and Slanders , published some Years ago , by Increase Mather , late Teacher of a Church at Boston in New-England , in his Book , called , An Essay for the recording of Illustrious Providences , &c. and by Nath. Morton , in his Book , called , New-England's Memorial . THe said Increase Mather , in the eleventh Chapter of his Book , called , An Essay , &c. relateth a long Story of three mad Quakers , called , Thomas Cases Crew , one of them being a Man called Denham , and two Women , who went down to South-hold , and they met with Samuel Banks of Fairfield , the most blasphemous Villain , as they call him , that ever was known in these parts , and some other Inhabitants of that Town on Long-Island , where they fell a Dancing and Singing after their Diabolical manner ; and how at that time they proselyted one , called Thomas Harris ( belonging to Boston ) to be of their way , and how after some short time , the said Harris was found dead by the Sea-side , with three Holes like Stabs in his Throat , and no Tongue in his Head. And two other Stories he subjoyneth , concerning these of the same Crew , or Company , called the Singing and Dancing Quakers ; the last hath in it a Relation , how the said Jonathan Denham ( alias Singleterry ) and one Mary Rosse , did many frentick and Diabolical Tricks ; and among others , that he sacrificed a Dog at Plymouth-Colony in New-England . And all these Stories he doth relate , on purpose to abuse that honest and sober People , called Quakers , without making any distinction , nor giving the least Information to the World , how that the Body of People called Quakers , do not in the least own these ungodly and wicked People , mentioned by him , called Thomas Cases Crew , nor any others of that sort , but have all along declared against them , and shewed the greatest dislike and abhorrency of their Spirit and ways , that is possible , and all their mad and frentick Tricks and Freaks of Singing and Dancing , or any others of all kinds : And the People called Quakers have suffered more Abuses and Insolencies , by that ungodly and wicked Crew of Thomas Case , and others of that Spirit , than any other People in these Countries , whereof many sober People that do not profess themselves to be Quakers , can bear Witness both in Long-Island , and in Road-Island , and also at Newer-sinks in East-Jersey , how for many Years they have molested them , frequently at their Meetings , and more especially at our Friends general Meetings at Oyster-Bay , and Rhoad-Island , and divers other places . And when the said Jonathan Denham , and Mary Rosse were whipt by the order of the Magistrates of Plymouth , there were some of the honest People called Quakers , present , who openly declared before the People , That the Quakers did not at all own them to be of their Society ; and did declare their loathing and abhorrency of their Practices , and that they could not own them to be sufferers for Christ's sake : And though they assume to themselves the Name of Quakers , and call themselves the new Quakers , yet that will not follow , that they are of the Society of that sober and honest People : For it is not the Name or Profession , that is the sign , or mark of distinction owned by that People , who own none to be of their Society or Fellowship , unless they walk in the Truth , as well as profess it ; and the Truth leads into all Sobriety and Gravity in all things , but into none of these mad Gestures , and ungodly Singings and Dancings , under the pretence of Raptures of Heavenly Joy. For although we own Singing with the holy Spirit , and with understanding and discretion , and giving Thanks unto God , according to the Scriptures , and the example of the Primitive Christians , yet the Singing of such ungodly Persons we never did , nor can own ; and we believe that Weeping and Howling , and bitter Mourning is more proper for them . And for Dancing , it was never a thing owned by that People , nor is at this day ; only Thomas Case and his Crew lately , or of late Years , have run into that , and other mad Practices , by Satan's Instigation , nor does that Crew or Company of Thomas Case , nor himself agree in professed Principles , with the People called Quakers , unless it be in some general things , common to all sorts : For they are plain Ranters and Libertines , and upon due search and examination , their chief Principle doth agree with the Presbyterian and Independent Confession of Faith , rather than with the Quakers . For these ranting Crew of Case's followers , and himself , do say , That whatever they do , they are constrained to do it , and cannot do otherwise . And is not this the same that your Confession of Faith saith , That God hath fore-ordained infallibly , and unchangably whatever cometh to pass , without making any distinction ? And this Increase Mather hath exactly followed , and imitated the practice and example of the ancient , malicious and persecuting Heathens , who , when any unlucky thing happened to be said or done , by any called Christians , although they were no Christians , but only assumed the Name on purpose to deceive , these malicious Heathens did throw it all upon the Christians , without making any distinction . And the like concerning these Rusticks , that rose up in War against their lawful Princes in Germany , and the mad Crew that followed John of Leiden ; The Adversaries of Truth did impute all this as the proper effect of the Reformation . And thus also in Old England , the ungodly Sayings and Practices of Ranters and Libertines ▪ have been odiously cast upon the People called Quakers ; whereas it is well known that the People called Quakers , have always with great zeal , opposed the Ranters and Libertines , both in their Principles and Practices , and have shewed their Zeal against them , both in Disputing and Printing against them , more than any People have done ; and have been a great occasion and means of suppressing that evil spirit in them , so that little of it hath for many years openly appeared in Old England ; and the same Ranting Spirit is greatly decaying of late years , in these American parts , and we hope ere long it shall be quite gone . And let the impartial judge , whether it can be any other thing but Malice , as well as Rashness ( as he hath shewed his rashness and folly in some other passages of his Life , if not Malice , that hath occasioned him for some time past to abscond , and depart from the place , where he preached at Boston ) in this Increase Mather , to charge the Crimes of the Guilty upon the Innocent , without distinction , when it is notoriously known , both in New-England , and in all other places , where the People called Quakers live , that they never did own any of these People , from the first instant , that they appeared in any of these Practices . And seeing ye of the Presbyterian and Independent Churches of New-England , cannot but acknowledge , that too many unlucky and unchristian Practices have fallen out , and have been committed by your Church-Members , as Whoredom , Drunkenness , and and the like , &c. Yet if when upon your first discovery of these things , ye have disowned them , and sufficiently cleared your selves of them , we are more Men , and more reasonable than to charge these things upon you : And when Judas betrayed Christ his Lord and Master , though he was one of the twelve , and numbred among them , should therefore this great Crime of Judas be cast upon the eleven that were Innocent ? Or when David committed these two great Sins of Murder and Adultery , should this be cast upon the faithful People of God in that day , who were in Society formerly with him ? Or should the Crime of the incestuous Person at Corinth , because of him , be cast upon all other Christians ? If this be not equal , ( as all sober Men will say , it is not equal ) it is no more equal , but abominably unjust , to throw the Crimes of Thomas Case , or his Crew , upon the honest People called Quakers , of whose Society and Spirit they are not . And the said Increase Mather may with the same Impudence , charge all the abominable Heresies of the Manichees , Nicolaitans , Ebionites , and all others upon the Christians , because all went under that general Name of Christians in these days . And these of Case's Crew , they call themselves Christians , and so doth Increase Mather , doth it therefore follow , that their Crimes on that only account should be charged upon him ? Let him see how he can answer to these things , or any of his Brethren , or Kindred for him , in his absence . It wanteth to be inserted in his Book , that what hath befallen him of late , is a remarkable Judgment of God upon him , for his Injustice to the Quakers , and his unjust charging the Innocent with the Crimes of the Guilty . Nor is his last Story , concerning one Robert Churchman , living at Balsham in Cambridge-Shire in Old England , related by H. Moor , of any more weight or validity , to discredit the Religion or Profession of the People called Quakers , than the former . Why ? the said Churchman had only some inclination to be a Quaker , ( but we do not find in all the Relation , that ever he was a professed Quaker , and owned by that People ) and some Whimsies , or Fancies did take him in the Head for some time , that he supposed he was inspired with the Spirit of God , and that the Spirit of God did speak in him ; And at last , it appeared that it was not really so , but that the Man was under some mistake , or delusion , or suppose a real possession of the Devil , or was mad : What can all this say in the least , to discredit the Quaker's Religion , or Principle ? Have there not been mad People , and whimsical , both of the Presbyterian and Independent Churches ? Yea , doth not Increase Mather relate how , that Ann Cole of Hartford in New England , that was esteemed a godly and gracious Woman , and I suppose a Member of some Independent Church , or Presbyterian , otherwise it is not like he would have so commended her , that she was really bodily possessed with the Devil ( see his fifth Chapter ) but this doth not infer , that either the Presbyterian , or Independent Profession of Religion , by Increase Mather his own Judgment , is of the Devil ; Yea , and some belonging to their Churches in New-England , have very lately been convicted of Witchcraft at Boston . It cannot be denied , but that Madness , and melancholy Whimsies and Fancies , may befall some of all Professions , called Christians , the causes of which are best known unto the Lord. But it is altogether unmanly , and inhuman , as well as Unchristian , to charge these things upon the whole Profession . We have always asserted it , that it is one thing to profess to be led by the Spirit of God , and another thing to be really and in deed led by it . We are not ignorant how many have both said and done very bad things , under a pretence of being led by the Spirit of God , and of having the Spirit to be their Rule ; and yet this is no Argument against the leading and rule of the Spirit of God , no more than it is an Argument against the Scripture , that many have done bad things , and pretended they have had the Scripture to be their Rule in what they did ; as in the late Wars in Old England and Scotland , when they rose up against the lawful Authority , wherein many both Presbyterians and Independents were concerned , they all did pretend they had the Scripture to be their Rule in what they did ; and yet surely , the Scripture was no Rule nor warrant unto them in these bad Practices . The leadings of the true Spirit of God are known , both by the first Motions , and also by the Effects and Fruits that follow after ; and that is to deny all Vngodliness and Vnrighteousness , and to live Soberly , and Godly , and Righteously in this present World , and to follow , and be found in doing whatsoever things are true , honest , just , pure , virtuous , and praise worthy , and of good Report among these who have a spiritual Ability to judge of things that differ , as too many have not . And we are well assured , that the Spirit of God never teacheth , nor leadeth any to think , say , or do what is contrary to the declared Will of God in the holy Scriptures , nor to that holy and righteous Law , that is writ by the Finger of God upon the Hearts of Men universally , which is the substance of the Decalogue that God writ upon the two Tables of Stone . And we readily grant , that whoever pretend to follow the Spirit of God , to be their inward Guide and Rule , should be very cautious and wary , lest the evil Spirit that doth , and can transform himself into many Likenesses , but always short of the Truth ; step in and deceive . But there is a most safe and sure way for every one , to be sure , that they are not deceived , and shall never be , in any matter of moment , and that is for every one to be faithful unto God in these moral Duties , or any other things which they know infallibly , and are generally agreed upon by all Christians , to be good things , for such have the Promise of God , that they shall be preserved from being deceived . And whereas the said Increase Mather hath writ so many remarkable Judgments of God , that have come upon notorious Offenders , on purpose to record them in Print ; and that he saith , Cap. 11. We may not judge of Men meerly by outward Accidents , which befall them in this World , &c. And some Lines after , he saith , Nevertheless a Judgment may be so circumstanced , as that the displeasure of Heaven is plainly written upon it in legible Characters : And in this he saith true , but he should have added , that such Men who can read the same , must not be blind , but have the true Eye opened in them , otherwise they will make a wrong Construction of these things . There wants to be inserted , or added to his Book the many signal and manifest Judgments of God , that came upon the People of New-England in general , and upon divers particular Persons , the main actors , for that horrible Persecution they raised against that honest People called Quakers , and putting to death four of the Lord's Servants , for which the Name of these Actors and Abettors , are a stink over many places of the World : And of these Judgments in general , the blasting of their Wheat generally ever since they put our worthy Friends to Death at Boston ; and the Indian Wars that soon after followed , whereby many English were destroyed ; And after that , but of late Years , a dreadful Visitation of the Small-Pox , called by some the Black Pock , that cut off very many , both at Boston , and else-where , of which they were fore-warned by a Woman that came from Barbadoes , and went into some of their Meetings , with her Face all made black , for a Sign of what was coming upon them , she being one of these People called Quakers , and owned by them in that very Testimony , which she declared , she was moved by the Lord to come from Barbadoes to bear among them , her Name being Margaret Brewster ; to which may be added , the taking away their Charter , and Power ( which they so grosly abused , in turning the Sword against the Innocent ) one cause of which was their persecuting the Quakers unto Death ; and the manifest Judgments of God that came upon divers particular Persons , notorious Persecutors of that innocent People , are very observable , as Major Adarton , who joyned in passing sentence of Death against some of these Servants of the Lord who suffered Death at Boston , who not long after was killed with a Cow ; and that Horton , Preacher at Boston , a great Persecutor , who dyed suddainly , as he was walking in his House after Sermon , and Captain Davenport , another great Persecutor , who was killed with Lightning . And though the said Increase Mather doth relate the suddain Deaths of both these men , he altogether omitteth these great Circumstances , of their being great Persecutors ; the which ommission , whether it was wilfully in him , or not , I shall not determine . But it is the more memorable , that the said Major Adarton , being warned before-hand , of the Judgment of God , he made light of it , as I was informed by some in New-England , who had the Relation of it , from some that did so warn him , being of that persecuted People . And also it is very memorable , how one of these persecuted Servants of the Lord , called Quakers , did plainly fore-tell , that the House of Governor Indicot , a greater Persecutor , should be left desolate , and become a Dunghil ; as did accordingly come to pass ; and hath been observed by divers , to have been a real Prophecy , divine Justice and Providence did so bring it about . There are many other Instances and Examples might be mentioned , some of which I refer to George Bishop his Book , called , New-England Judged , to be there read and considered . I shall only add one passage more , which I was informed of , and had it writ from some of the People of Barnstable , how that from an honest-man , a Quaker , in the Town of Barnstable , were taken four Cows , with some Calves , the Quaker's name being Ralph Jones , who is yet alive ; and these Cattel were taken away by the Preacher of that Town , his Son-in-law , who had married his Daughter , and returned to the Priest as a part of his Wages . The Priest sent to Ralph Jones , to tell him , He might have two of his Cows returned to him , if he would send for them : But he never sent , and so the said Priest used them , and disposed of them as his own , killed one of the Calfs , and sent a part of it to his Daughter , that lay in Child-bed ; she no sooner did eat a little of the Calf , but fell into a great trouble , and cryed , Return home the Man's Cows , I hear a great noise of them ; and so dyed in that trouble . The Priest alledged the Quakers had bewitched his Daughter , although it cannot be proved , that ever they had any business with her . But to what evil Construction will not Malice and Hypocrisie , and Covetousness bend a thing ? Some time after the said Preacher killed some of these Cows , to be eat in his House , saying , He would try if the Quakers could bewitch him ; and not long after he dyed , even before the Flesh of these Cows were all eat . The passage is so fresh in that Town , that it is acknowledged by divers of the Neighbours to be true : And as great havock was made upon this honest Man , and upon many in Sandwich , a neighbouring Town , and in many other places , so much more might have been expected , had not their Violence been restrained by the King 's granting an Indulgence to all tender Consciences . Next , as to Nath. Morton , in his Book , called New-England's Memorial , pag. 157. he chargeth the Quakers with corrupt and damnable Doctrin in the following particulars . 1. That the holy Scriptures were not for the enlightning of Man , nor a setled and permanent Rule of Life . The which charge is false ; for we have granted , that the Scriptures are a Rule of Life , & so we do still , & the best outward Rule that can be found : but we say , they are not the only Rule , nor , being compared with the inward Rule of God's holy Spirit , are they above it , but inferior and under it , and ought only to be used in Subordination to it . And if the Scripture were the only Rule , as our Adversaries say , then all poor Heathens should have no Rule , nor Law , and consequently no Sin , nor Judgment , which is false . And we deny not , but the Scriptures are a means of our enlightning , as God the Father of Lights , is pleased to cause his Light to shine unto us in our Hearts , in the serious and faithful hearing , reading and meditating on the Scriptures , &c. but not otherwise , even as the Air , or Windows of a House , are means of letting in the Sun 's light to us ; but if the Sun shine not , neither the Air nor Window can give us light . 2. That they denyed the Manhood of the Lord Jesus Christ , and affirmed , that as Man he is not in Heaven . This is a notorious false Charge , which they can never prove : And in this Treatise in several places , I have given a large Testimony to the Man Christ Jesus in Heaven ; and how he is the Object and Foundation of the Christians Faith , as the Mystery of his coming in the Flesh , Death and Sufferings , &c. is inwardly opened , revealed and applyed by the holy Spirit in Men's Hearts . 3. That they deny the Resurrection of the Dead . This is also a most false charge , which they can never prove : But because we deny their Carnal Conceptions of the Resurrection , and hold us to Scripture-words , which is most safe , therefore they have so belyed us . And for the more satisfaction of the Reader , I refer him to a little Book called , The Principles of Truth , published by some noted Men of the Quakers , in which Book it is expresly affirmed , That we ( to wit , the Quakers ) believe , that the same Body which is laid down , shall be raised up at the Resurrection of the Dead , as much as a natural Body , can be the same with a spiritual Body , on an earthly Body can be the same with a heavenly Body , according to the Scriptures Testimony ; it is sown natural , but raised spiritual , and the Glory of the Heavenly is one , and the Glory of the Earthly is another . And this may satisfie any sober enquirer : And Paul writing concerning the Resurrection of the Dead , saith , That is not first which is Spiritual , but that which is Natural , ( or Animal ) and afterwards that which is Spiritual , 1 Cor. 15.46 . and vers . 49. As we have born the Image of the Earthly , we shall also bear the Image of the Hevenly : He that readeth , let him understand . 4. That an absolute Perfection in Holiness , or Grace is attainable in this Life . 5. That they placed their Justification upon their Patience , and Sufferings for their Opinions , and on their righteous Life ; both which are grosly false Charges , and the contrary of which I have shewed in this Treatise at length in their proper places . 6. They allowed not , nor practised any civil Respect to Magistrates , Parents , &c. This also is grosly false , there are divers other ways sufficient whereby to shew both our Civil and Christian Respect to Magistrates and Parents , &c. ( without either doffing the Hat , or cringing ) and that both in Words and Gestures . There are only two other things which he chargeth , that we grant to be true , but deny them to be either damnable , or corrupt Doctrin , but affirm them to be truly Christian ; one is , That all Men ought to attend to the Light within them , to be the Rule of their Lives and Actions . But if this be corrupt and damnable Doctrin , he accuseth his own Brethren , who in their Confession of Faith , say , That there are many Sins that Men commit against the Law or Light of Nature , as they call it , which are the more hainous . And surely that is a Light within them , and is e'en so far a Rule of Life , containing , as is commonly acknowledged the Substance of the ten Commandments ; see their answer to Quest . 151. larger Catechism . But we do not say , That that general Illumination that is in all men , many of whom have not the Scriptures , is a Rule to oblige them to believe and receive these great Mysteries of Christianity , declared in the Scriptures , which they who have not the Scriptures , have not revealed unto them . The other is , That we deny the use of Oaths : But this is no corrupt , but truly Christian Doctrin , which saith , Swear not at all , Mat. 5.34 . It is a marvelous thing , that these Men have no other ways to oppugne the Quakers , but by grose 〈…〉 Lies , and false Calumnies , and 〈◊〉 Abuses , like unto the ways that ever the 〈◊〉 sort of the Adversaries of Truth have used against the true Witnesses of it . It had been more Manly , and seemingly Christian , for Increase Mather and Nath. Morton , or any others of their Sect or Society , fairly to have stated the Quakers Principles , and then to have gone and refuted them by the best or strongest Arguments they could find : But this none of them have done , nor did I ever see to this day any one Writer , that did write against the Quakers , that did fairly state their Principles , but miserably belyed , and abused them , either by affirming things to be their Principles , which were not , or by so unfairly representing and wresting the Words of our honest Friends , by their Addings and Diminishings , that they could not at all acknowledge them as such ; All which is a manifest Evidence of the weakness & badness of their Cause , as well as of that evil Conscience that is in them , when they use such unlawful ways and means to defend themselves , or to oppugne others . Notes, typically marginal, from the original text Notes for div A47164-e22600 Read and well consider Ezekiel 9.3.4 . 1 Cor. 5.2 . 
A26786	----	The four last things viz. death, judgment, heaven, hell, practically considered and applied in several discourses / by William Bates. Bates, William, 1625-1699. 1691 Approx. 650 KB of XML-encoded text transcribed from 281 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26786 Wing B1105 ESTC R15956 12100134 ocm 12100134 54090 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26786) Transcribed from: (Early English Books Online ; image set 54090) Images scanned from microfilm: (Early English books, 1641-1700 ; 758:8) The four last things viz. death, judgment, heaven, hell, practically considered and applied in several discourses / by William Bates. Bates, William, 1625-1699. [12], 546, [2] p. : port. Printed for Brabazon Aylmer ..., London : 1691. Advertisements: prelim. p. [12] and p. [2] at end. Includes bibliographical references. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church -- Sermons. Funeral sermons. Sermons, English -- 17th century. 2004-09 TCP Assigned for keying and markup 2004-11 SPi Global Keyed and coded from ProQuest page images 2004-12 Jonathan Blaney Sampled and proofread 2004-12 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE Four Last Things : Viz. DEATH , JUDGMENT , HEAVEN , HELL , Practically considered and applied , In Several DISCOURSES . By William Bates , D. D. Recommended as proper to be given at Funerals . LONDON , Printed for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhil . 1691. To the Right Honourable RACHEL Lady RVSSEL . MADAM , OF all Affairs for the compassing whereof Men are so diligent and sollicitous , there is none of that absolute necessity , and high importance , as the Preparation for Death and Judgment , and the immediate Consequences of them , Heaven and Hell , to obtain the one , and escape the other . This requires the whole Man in his best vigour , and should be the Work of the Day , but 't is usually delayed till the melancholy Evening of Age , or the twilight of Death . The Trifles of this World divert them from that main business , to which all other things should be subordinate . It equally deserves Wonder and Compassion , that Death which is so constantly in Mens view , should be so seldom the matter of their application , when all are of the same Glass , made of the same frail natural Principles ; and no Argument is more frequently & pathetically urged upon them . 'T is not strange that deep Truths , that by the strength and exercise of the mind are drawn like Gold out of the Mines , have no efficacy upon those that are not capable of understanding them : but the Doctrines of Death and Judgment , Heaven and Hell , are plain Truths , by Na-Natural , Moral , and Divine Evidence known to all ; yet no more affect Men , than a Paradox of incredible Novelty . If the Doctrine of Eternal Judgment were but a probable Opinion , controverted with equal Arguments , yet 't is a matter of such vast concernment , that Reason requires all our possible diligence to avoid an eternal evil that may be , the loss of Celestial Glory , and the Torments of Hell : But since 't is an infallible Truth , as certain as the Word of God , 't is a Miracle to astonish Heaven and Earth , that Men live as carelesly as if they should never die , and die as securely as if they should not live in the next state , to receive the just punishment of their Sins . They are fearless whilst Death is far off in their thoughts : and when Age has snowed upon their heads , that no Marks of decaying Nature should appear , make their own Winter to flourish with anothers Spring . But 't is in vain , for Death knows them under their disguise , and will not stay beyond the appointed time . And in that decisive hour , Infidelity or Presumption hardens Men to pass as quietly and boldly in appearance into another world , as unfeigned Faith , and a regular lively Hope in the Promises of the Gospel . But as deceitful Physick stops the Fit for the present , that will return more violently and fatally afterwards ▪ So a counterfeit short Peace transmits them to everlasting Sorrows . The design of the following DISCOURSE is to awaken Men , that they may be wise and consider their latter end : to secure an interest in our Redeemer , who has disarmed Death of its Sting , and made that Enemy our Friend : and to practise dying every day , by withdrawing their hearts from the vanities of this transient World , that have such a pernicious influence to excite the carnal Appetites , and stupify the Conscience , which are the true causes of their sin and Misery . And what can be more powerful to render them temperate and sober in the use of present things , vigilant and serious in their preparations for their great and final Change , than the remembrance that Death is immediately attended with Judgment , and Judgment with Blessedness or Misery for ever . I know this Argument is naturally displeasing , but the usefulness should recommend it to our most solemn and composed thoughts , before all the vain entertainments of the Fancy and sensual Affections . As Herbs of Medicinal virtue , that are not pleasing to the sight or smell , yet are valued by the Skilful as treasures of Health ; and preferr'd before the fairest Flowers that are perfum'd and painted by Nature , so as to excel the richest lustre of Solomon's Glory . The Body is in a continual Consumption , and no Art can long preserve it : but whilst the outward Man is irrecoverably declining and wasting , if the Inward Man be ascending and renewing to perfection , the advantage is incomparable . O how comfortable is it to a holy Believer in the parting hour to commit his Spirit into the hands of his Heavenly Father ! ( for thus he is authorized and encouraged by our Saviour's Example ) and lay down the Flesh to rest in Hope : for Christ is the Guardian of the Grave , has the Keys of Death , and will revive the Bodies of his Saints incorruptible and immortal , the Copies of his own glorious Body . The immediate Recompences of Eternal Judgment , Heaven and Hell , are worthy of our most attentive and applicative Thoughts , that we obtain the one , and escape the other . Heaven is the true Happiness of the reasonable Creature , and is the first and last in the order of things desireable ; the first for its attractive Excellence , the last in its consummate Fruition . This may be certainly and perpetually enjoyed by all who sincerely and diligently seek it . If in the very different States of Life here , there were any uncapable of Eternal Life , or that have another Object for their last End , there might be some reason why they should be coldly affected towards Celestial Happiness , and to justify their sole pretentions to the Things of Time , wherein their Interests are confin'd : but the offer of Heaven regards all that upon God's Terms will accept of it . The most sensible inequality , that Riches , Dignity , or any temporal Accident makes between Men here , is so true a Nothing in comparison of Eternal Glory , that it makes no difference of one from another as to the obtaining it . For this Reason it most nearly concerns every Person , First to seek the Kingdom of Heaven , and the Righteousness thereof , as the only way to ascend to it . The serious consideration of the everlasting Hell prepared for unreformed Sinners , is most necessary and useful , tho carnal Men are extreamly averse from thinking on that terrible Object . For this is the first Motive that turns Men from Sin to Holiness . The Joys of Heaven being Spiritual and Divine , have no attractive influence upon the carnal Affections , would never convert and reform any ; but the Torment of Fire being most evident and vehement to Sense , is strongly represented by the Imagination , and moves the Affections . How many by solemn and believing Thoughts of the unquenchable Fire , have felt the Miracle upon the three Children in the Furnace , renewed in themselves , their strong Cords , the obstinate Habits of Sin burnt asunder , and their Powers restor'd to the freedom of Duty , the blessed Liberty of Obedience . In this respect the fear of the Lord is the beginning of Wisdom , that directs us in the Way to Blessedness . Madam , I shall not attempt the celebrating your Ladiship 's Vertues , that render you a bright Ornament of your Sex , and more truly Honourable than your Noble Descent and Alliance : but direct my best Desires to God , that your Family may be a singular and eminent Example of the Divine Favour : that the fading Gloss of this World may not deceive you , but your Heart may be above , where your Treasure is ; that you may live to God and your Soul , for Heaven and Eternity . I am , Madam , Your Honour 's very humble and faithful Servant , WILLIAM BATES . The Bookseller's Advertisement . THE Four Last Things , Death and Judgment , Heaven and Hell , are Subjects of that great Importance , and so nearly concerns all Persons , that serious Discourses publish'd upon them , deserve the Reader 's best Attention and Application . And that they may be of more diffusive and general Benefit , it will be a proper Means , that ( according to the Examples of some pious Persons ) Books treating of those solemn Arguments BE GIVEN AT FUNERALS , AS A FUNERAL-LEGACY : When according to the observation of the wise Preacher , The Living lay to Heart their own Frailty , and are more receptive of Holy Counsels to prepare for their great Change from Time to Eternity , and would affect their Minds with the present Instance of Mortality , much better than Wine , Sweatmeats , Gloves or Rings , or unprofitable Talk , as is too usual at such Solemnities . All serious practical Books are proper for this Design , which may be of any Price or Bigness : And if Bound in Black , with a Cypher of Mortality , will be very decent : And some Memorables of the Life of the Deceased ( if desired ) may be printed on a Leaf , or more , and bound with it . Several Books so bound , may be seen at the Three Pigeons against the Royal Exchange in Cornhil . B. A. OF DEATH . HEB. 2.15 . And deliver them , who through fear of Death were all their Life-time subject to Bondage . IN the first Chapter of this Epistle , the Proofs of the Eternal Deity of Christ are produced with that evidence of Scripture-Light , that only a vailed Heart , obstinate Infidelity can resist . The Medium which the inspired Pen-man makes use of , is , the comparing him with the Angels , the most noble Flower of the Creation , and shewing that he is infinitely dignified above them . This he does by a strong connexion of Arguments : First , By his Title that is divinely high and peculiar to himself . He is declared by the Testimony of the eternal Father to be his Son , in the most proper and sublime sense : begotten of him , and therefore having the same essential Perfections of the Godhead in their uncreated Glory . But the Angels are not dignified with this Name in any Places of Scripture , where the Excellency of the Angels is in the fullest Terms expressed . And that this Name is taken from his Nature , is clearly proved : because Adoration is due to him upon this account , even from the Angels of the highest Order . When he bringeth in the first-begotten into the World , he saith , And let all the Angels of God worship him . Divine Worship is a Prerogative inseparably annex'd to the Deity , both upon the account of the supream Excellencies of the Nature of God , and his Relation to Angels and Men as Creator and Preserver , the Fountain of their Being and Happiness . This without the most open defiance of his Authority , cannot be given to a meer Creature ; and by the Command of God himself is to be performed as a Respect due to the filial Godhead . The Argument proceeds from the Name to the Offices . Of the Angels he saith , Who maketh his Angels Spirits , and his Ministers a flame of Fire . They are the prime Instruments of his Providence , most zealous and active to accomplish his Pleasure . But the Son is God , not by Analogy and Deputation as Princes are , nor with a limitation and diminution , as Moses was made a God to Pharaoh , but absolutely and really as subsisting in the Divine Nature : And consequently he is the Supreme King , and to him the Ensigns of Majesty divinely Royal are ascribed : But unto the Son he saith , Thy Throne , O God , is for ever and ever ; a Scepter of Righteousness is the Scepter of thy Kingdom : Whereas the Scepters of Earthly Kings are often unrighteously manag'd , and their Thrones ruinously fall . There is a further Confirmation from his Works , that are divinely great and glorious , wherein no Creature has any share of Efficiency . The making of the World is ascribed to him . Thou , Lord , in the beginning hast laid the Foundation of the Earth , and the Heavens are the Works of thy Hands . The Divine Attributes , the peculiar Character of the Deity belong to him : Eternity and Immutability . The most solid parts of the visible Creation shall perish and be changed : but thou remainest , and art the same . His Life is an intire , uniform , unchangeable Perfection . His Glory and Felicity are in the same invariable Tenor for ever possess'd by him . Lastly , the Son sits in that quality at the right Hand of the Father , in the Society of Empire , as equal to him in Power and Honour , commanding all in the visible and invisible World , most easily and irresistibly , tho gradually , subduing his Enemies to a consummate Victory . But the Angels , so numerous and powerful , are ministring Spirits , employed for the defence and benefit of the Church . From this summary account we may understand how firmly the Divinity of Christ is establish'd in the Scripture . For those Passages of the Prophets , that speak of the God of Israel as Creator , and the sole Object of Adoration , are directly referr'd to Jesus Christ. And the Name Jehovah , the Majesty of which consists in its being incommunicable , is attributed to him . This is the Foundation upon which the whole Fabrick of the Gospel is built . The Office of Mediator in the Prophetical , Priestly , and Regal Administration is necessarily join'd with the Divinity of his Person . And the revelation of it from Heaven , is as clear as the Sun is visible in the Firmament . All the Difficulties in our conceiving this great Mystery of Godliness , are but like the Shadows that attend the Light. And all the heretical Subtilties to pervert the Sense of such plain and positive Texts , are as impertinent as impious . This being establish'd , the Apostle proceeds to give an account of the Son of God's assuming the Humane Nature , and submitting to Sufferings and Death . This is a Divine Secret so miraculously strange , that the Contrivance was without the Compass of the Angelical Minds , and the discovery of it is only by supernatural Revelation ; but when revealed , the account of it is so open and consentaneous to Reason , as being the most congruous Means for the illustration of God's Glory in the saving lost Men , that the humane Mind , if not deeply corrupted with the tincture of Prejudice , must consent to it as worthy of all Acceptation . The substance of his reasoning is this , That it was the product of the most wise , merciful , and righteous Counsel of God , that the Saviour of Men should have Communion with them in their Nature , that he might have a Right to redeem them by his Alliance and Propinquity : for he that sanctifies , and they that are sanctified , are all one : and that he might undergo Sufferings , even to death , for the price of their Redemption , and the remedy of their Infirmities : Forasmuch as the Children are partakers of Flesh and Blood , he also likewise took part of the same , that through Death he might destroy him that had the Power of Death , that is the Devil : And deliver them who through fear of Death , were all their Lives subject to Bondage . The Devil is said to have the Power of Death . 1. Because he induces Men to commit Sin , that meritoriously renders them liable to Death . He tempted the first Man cum effectu , and was a Murderer from the beginning . 2. In that he inspires them with furious Thoughts , and inflames their Passions , from whence proceed Strifes and Wars , that efficiently cause Death . He is supream in all the Arts of Mischief , and always intent upon Evil. 'T is by his Instigation that Men become like raging Beasts , animated and bent on mutual Slaughter . 3. Because he is many times the Executioner of God's Wrath , and inflicts Death upon rebellious and incorrigible Sinners . 'T is recorded by the Psalmist , That God cast upon the Egyptians the fierceness of his Anger , Wrath , Indignation , and Trouble ; by sending evil Angels : Those Princes of the Air , the Instruments of the Thunder and fiery Storm of Hail that destroyed them . 4. Because he makes Death more formidable to Sinners , by heightning their guilty Fears of God's Tribunal . The false Spirit tempts Men to sin by many Blandishments , but afterward he is a severe Accuser of them to God , and to themselves . Lastly , This Title may signify his tormenting Sinners with unrelenting Cruelty in Hell , which is the second Death . Now these Evils being the penal Consequence of Sin , our Saviour by his Death appeas'd the injur'd Justice of God , and thereby destroyed the cruel Tyranny of the Devil . As the Lamb of God , in the notion of a Sacrifice , he overcomes our spiritual Enemies . Sin , Satan and Death , lie vanquish'd at the foot of his Cross. Besides , our Saviour having felt such Sorrows and Infirmities as are usual to his People , by that correspondence and resemblance between them , is compassionately inclin'd to relieve them . I shall now insist upon the blessed Priviledg of Believers set down in the Text , viz. That Jesus Christ by his Death frees his People from the servile tormenting fear of Death . In prosecuting the Point , I shall , 1. Consider the Account the Scripture gives of Death's entrance into the World. 2. Shew what the fear of Death includes , and the Bondage consequent to it . 3. How the Death of Christ frees us from the thraldom of that Fear . 4. Who are partakers of this blessed Priviledg . And then apply it . I. The Scripture gives an account of Death's entrance into the World , in a threefold Respect . 1. As the Desert of Sin. 2. As the Effect of the divine Decree . 3. As the Sentence of the Law. 1. As the Desert of Sin. The first Design of the Creator was his own Glory in conjunction with the Happiness of Man. He was made accordingly holy in Perfection , placed in Paradise , and his State contained all the Ingredients of Felicity proper to his Nature . He was capable of dying , as sad Experience proves , yet no Accident from without , no Distemper from within had impair'd his Vigour , and made him actually subject to Death without Sin. Whilst innocent he was immortal , not from everlasting Principles of Nature , but by Divine Preservation , of which the Tree of Life was the ordained Means and sacramental Pledg . For God unchangeably loves his own Image : and though by his Sovereignty and absolute Power he may resume the Being he gives , yet his Goodness and Covenant were a sacred assurance that Mans happy Life should run parallel with his perseverance in his Duty . This Immortality was not the singular Priviledg of Adam's Person , but had been the Inheritance of all his Progeny . But he soon revolting from his just Obedience , of Immortal became Mortal , and according to the original Establishment of Propagation , transmitted his Nature with the guilt and poison of Sin to all his Posterity . Thus by one Man Sin entred into the World , and Death by Sin , and so Death passed upon all Men , for that all have sinned . As his Obedience had been rewarded , so his Rebellion is punish'd in all that naturally descend from him . From hence it is , that so numerous a part of Mankind are cut off before the commission of actual Sin. Death enters into the Forge of Life , and destroys the Conception that newly began to live . And what is more righteous than that Man when he disobeyed the Author of Life , should forfeit his Life and Blessedness . The Soul voluntarily lost the spiritual Life by forsaking God , therefore unwillingly loses the natural Life by expulsion from the Body . The Apostle says , the Wages of Sin is Death , not only that of the Body , but the Death of the Soul , which is a dreadful Concomitant of it . And from hence we may discover the false Philosophy of the wisest Heathens in their Opinion of Death . They judged it to be the primary necessity and condition of Nature , fix'd by irresistible Fate : and not understanding the true and just reason of its coming into the World , they could not apply a sufficient Remedy against its Evil. 2. As the Effect of the divine Decree respecting Sin. This is discovered by Revelation in the Word of God , and by the real execution of it . It is appointed to Men once to die . This Decree is universal and unrepealable . One Generation passeth away , and another Generation cometh : like the ebbing and flowing of the Sea in its stated Periods . Nothing can interrupt or frustrate this Appointment . There are divers Conditions of Men , and various ways of living in the World ; some are high in Dignity , others are level with the Earth : some walk in a Carpet-way smooth and easy , others in a thorny and troublesom : some walk on the golden Sands , others on the Mire : but the same uncontroulable necessity of dying involves all . And whatever the way be , whether pleasant or doleful , yet every one passes in it with equal Steps , measured by the same invariable spaces of Hours and Days , and arrive at the same common End of Life . Those who are regarded as visible Deities amongst Men , that can by their Breath raise the Low , and depress the Lofty , that have the Lives of Millions in their Power ; yet when the ordained Time is come , as they cannot bribe the accusing Conscience for a minute's Silence , so neither delay Death . I have said ye are Gods , but ye shall die like Men. 3. Death is to be considered as the Sentence of the Law. The reasonable Creature was made under a Law the Rule of his Actions . The moral Law directed him how to continue in his holy and blessed State : To which was annex'd the Precept of not eating of the Tree of Knowledg of Good and Evil , only as a mark of his Subjection , and for the trial of his Obedience . This Precept had an infallible Sanction by the most high Law-giver : In the day thou eatest thereof , thou shalt die the Death . Man did not keep this Command of so easy Observation , and justly incurr'd its doom . As Sin is the violation of the Law , so Death is the violation of the Sinner in his Nature and Felicity retorted from the Law. The Deaths of Men are very different in their kinds ; and are comprised in the words of David concerning Saul ; The Lord shall smite him , or his Day shall come to die , or he shall descend into the Battel , and perish . Sometimes they are cut off by the immediate flaming Hand of God , for the more exemplary revenge of Sin ; sometimes by surprising Accidents ; sometimes by bloody Contentions ; sometimes by consuming Diseases . But though Death be not uniform , yet 't is always the execution of the Law upon Offenders . As of those who are condemned by humane Justice , some suffer a more easy and honourable Death , others a more disgraceful and torturing ; some are beheaded , others are crucified , yet all die as Malefactors . Thus some die a natural Death , others a violent ; some by a gentle preparing Sickness without reluctation , others die upon the Rack by sharp Pains : some die attended with their Friends , and all Supplies to sweeten their Passage , others forsaken of all Comforters : yet Death is the same Sentence of the Law upon all Men. And this , if duly considered , makes it terrible in whatever shape it appears . II. The next Thing to be considered is , What the fear of Death includes , and the Bondage that is consequent to it . This I shall explain and amplify , by considering four Things . 1. The nature of Fear in general , as applicable to the present Subject . 2. The particular Causes that render Death so fearful . 3. The degree of this Fear express'd by Bondage . 4. How it comes to pass that Men are not always under the actual fear of Death , but subject to the Revolutions of it all their Lives . 1. I will consider the nature of Fear in general , as applicable to the present Subject . Fear is a Passion implanted in Nature , that causes a flight from an approaching Evil. Three things are requisite to qualify the Object , and make it fearful . ( 1. ) The Evil must be apprehended . Knowledg , or at least Suspicion , excites Fear , by representing an Evil that is likely to seize upon us . Till the Mind discern the Danger , the Passions are unmoved : and imaginary Evils by the mere apprehension , are as strongly fear'd as real . ( 2. ) The Evil must be future . For the naked Theory of the most pernicious Evil does not wound the Soul , but the apprehension of falling under it . If Reason can open an Expedient to prevent an Evil , this Passion is quiet . And Fear precisely regards its Object as to come . Present Evils induce Grief and Sorrow : past Evils by reflection affect with Joy , and give a quicker relish to present Felicity . Approaching Evils alarm us with Fear . ( 3. ) The Evil must be apprehended as prevalent to make it fearful . For if by comparison we find our Strength superior , we either neglect the Evil for its levity , or determine to encounter it ; and resistance is the proper effect of Anger , not of Fear . But when an impendent Evil is too hard for us , the Soul shrinks and recoils from it . Now all these Qualifications that make an Object fearful , concur in Death . 1. 'T is an Evil universally known . The frequent Funerals are a real demonstration that speaks sensibly to our eyes , that Death reigns in the World. On every side Death is in our view , and the shadow of it darkens our brightest Days . 2. 'T is certainly future . All the wretched Accidents of this Life , such as concern us in our Persons , Relations , Estates and Interests ; a thousand Disasters that a jealous Fear and active Fancy will extend and amplify ; as they may , so they may not happen to us . And from this mixture of contrary Possibilities , from the uncertainty of event , Hope , that is an insinuating Passion , mixes with Fear , and derives Comfort . For as sometimes a sudden Evil surprizes not forethought of ; so often the Evil that was sadly expected , never comes to pass . But what Man is he that lives , and shall not see Death ? Who is so vain as to please himself with an imagination of Immortality here ? Though Men are distinguish'd in the condition of Living , yet all are equal in the necessity of Dying . Humane Greatness in every kind , Nobility , Riches , Empire cannot protect from the sudden and Sovereign Hand of Death , that overthrows all . The most conspicuous difference in this World is between the Victorious , and the Vanquish'd prostrate at their Feet : but Death makes them equal . Then the wretched Captive shall upbraid the proud Conqueror , Art thou become weak as we ? Art thou become like us ? The Expressions of Scripture concerning the frailty of Man are often literally and precisely verified : He is like the Grass , in the morning it flourishes and groweth up , in the evening it is cut down and withereth . Death is a prevalent insuperable Evil , hence the proverbial Expression , Strong as Death that subdues all , cruel as the Grave that spares none . 'T is in vain to struggle with the pangs of Death . No Simples in Nature , no Compositions of Art , no Influence of the Stars , no Power of Angels , can support the dying Body , or retain the flitting Soul. There is no Man hath power over the Spirit to retain the Spirit ; neither hath he power in the day of Death : and there is no discharge in that War. The Body sinks in the Conflict , and Death feeds on its prostrate Prey in the Grave . 2. I shall consider more particularly the Causes that render Death so fearful to Men : 1. In the apprehension of Nature . 2. In the apprehension of Conscience . 1. In the apprehension of Nature , Death hath this Name engraven in its forehead , Vltimum terribilium , the Supreme of terrible things , upon several accounts . 1. Because usually Sickness and Pains languishing or tormenting , make the first Changes in the Body , and the natural Death is violent . This Hezekiah complained of with a mournful accent , He will cut me off with pining Sickness : from day even to night thou wilt make an end of me . I reckoned till morning , that as a Lion , so will he break all my Bones . A Troop of Diseases are the forerunners of this King of Terrors . There is a preceding Encounter , and sometimes very fierce , that Nature feels the cruel Victory before it yields to this Enemy . As a Ship that is tost by a mighty Tempest , and by the concussion of the Winds and Waves loses its Rudder and Masts , takes in water in every part , and gradually sinks into the Ocean : So in the shipwrack of Nature , the Body is so shaken and weakned by the violence of a Disease , that the Senses , the animal and vital Operations decline , and at last are extinguish'd in Death . 2. Death considered in the strictest propriety , as destructive of the natural Being , that is our first and most valuable Good in the order of Nature , is the just object of Fear . The Union between Soul and Body is very intimate and dear , and like David and Jonathan they part unwillingly . Nature has a share in the best Men , and works as Nature . St. Paul declares , we would not be unclothed , not finally put off the Body , but have it glorified in conjunction with the Soul. Our blessed Saviour , without the least impeachment of the Rectitude and Perfection of his Nature , express'd an averseness from Death , and with submission to the divine Will desired a freedom from it . His Affections were holy and humane , and moved according to the quality of their Objects . 3. The natural Consequents of Death render it fearful . Life is the foundation of all natural Enjoyments ; and the Loss of it induces the loss of all for ever . 'T is from hence that such Evils that are consistent with Life , and deprive us only of some particular Content and Pleasure , are willingly chosen rather than Death . The forfeiture of Estate , the degrading from Honour , the confinement to a perpetual Prison , the banishing from our native Country , are less Penalties than Death . There is a natural love of Society in Man , and Death removes from all . The Grave is a frightful Solitude . There is no Conversation in the Territories of Darkness . This also Hezekiah in his apprehensions of Death speaks of with Tears : I shall see Man no more in the Land of the Living . As in the Night , the World is an universal Grave , all Things are in a dead Silence ; Palaces , Courts of Justice , Temples , Theaters , Schools , and all Places of publick Conversation are shut up : the Noise and Rumour that keeps Men in continual Observation and Action ceases . Thus when the Sun of this present Life is set , all the Affairs and Business , all the vain Joys of Company , Feasting , Dancing , Musick , Gaming , ceases . Every one among the Dead is confined to his sealed obscure Cell , and is alone an entertainment for the Worms . The Psalmist saith of Princes , Their Breath goeth forth , they return to the Earth , in that very day their Thoughts , their glorious compassing Thoughts , perish . This the Historian observes was verified in Julius Cesar : After his assuming the Imperial Dignity , he thought to reduce the numerous Laws of the Romans into a few Volumes , comprising the Substance and Reason of all ; to enrich and adorn the City of Rome , as was becoming the Regent of the World : to epitomise the Works of the most learned Grecians and Romans for the publick Benefit . And whilst he was designing and pursuing these , and other vast and noble Things , Death surprised him , and broke off all his Enterprises . At the terrible Gate that opens into Eternity , Men are stripp'd of all their Honours and Treasures , and as naked as they come into the World , go out of it . Be not thou afraid when one is made rich , when the Glory of his House is increased . For when he dieth , he shall carry nothing away ; his Glory shall not descend after him . Death equally vilifies , makes loathsom and ghastly the Bodies of Men , and reduces them to sordid Dust. In the Grave the * Dust is as precious and powerful of one as of another . Civil Distinctions are limited to the present time . The prodigious Statue in Nebuhadnezzar's Vision , Dan. 2.32 , 33 , 34 , 35. while it was upright , the Parts were really and visibly distinct : The Head was of fine Gold , the Breast and Arms of Silver , the Belly and Thighs of Brass , the Legs of Iron , the Feet part of Iron and part of Clay : but when the Stone cut out without hands , smote the Image upon the Feet , then was the Iron , the Clay , the Brass , the Silver , and the Gold , broken to pieces together , and became like the Chaff the Wind carries away . Who can distinguish between Royal Dust taken out of magnificent Tombs , and Plebean Dust from common Graves ? Who can know who were rich , and who were poor ; who had Power and Command , who were Vassals , who were remarkable by Fame , who by Infamy ? They shall not say this is Jezebel : not know this was the Daughter and Wife of a King. The King of Babylon , stiled Lucifer the bright Star of the Morning , that possess'd the first Empire in the World , was degraded by Death , humbled to the Grave , and exchanged all his glorious State for Worms and Putrefaction . The Worm is spread under thee , and the Worms cover thee . In short , Death separates Men from all their admired charming Vanities . Now considering Man merely in the Order of Nature , what Reflection is more fearful and tormenting , than the necessity , that cannot be over-ruled , of parting for ever with all the Delights of Life ? Those who have ascended to the Throne , that are arrived at the height of Temporal Happiness , what a melancholy Prospect is before them of Death and the dark Grave ? When all things conspire to make Men happy here , the sensitive Faculties and their Fruitions are ebbing and declining , till then sink into Death , the Whirlpool that will shortly swallow them up for ever . This renders the Thoughts of Mortality so frightful , and checks the freest enjoyments of carnal Pleasures . 2. Death is fearful in the apprehension of Conscience , as 't is the most sensible mark of God's Wrath , that is heavier than Death , and a Summons to give an account of all Things done in this Life , to the righteous Judg of the World. 'T is appointed to all Men once to die , and afterward the Judgment . The Penal Fear is more wounding to the Spirit than the Natural . When the awakened Sinner presently expects the Citation to appear before the Tribunal above , where no Excuses , no Supplications , no Priviledges avail , where the Cause of eternal Life or Death must be decided , and the awards of Justice be immediately executed ; O the Convulsions and Agonies of Conscience in that hour ! when the diseased Body cannot live , and the disconsolate Soul dare not die , what Anxieties surround it ? This redoubles the Terrors of Death , that the first transmits to the second that was figured by it . O the dismal aspect of Death riding on a pale Horse , with Hell the black Attendant following . This Fear surprized the Sinners in Sion . Who among us can dwell with devouring Fire ? who among us can remain with everlasting burnings ? This made a Heathen , the Governor of a Province , to tremble before a poor Prisoner : While Paul discoursed of Righteousness , Temperance , and Judgment to come , Felix trembled . 'T is a fearful thing to fall into the Hands of the living God , who lives for ever , and can punish for ever . None is so powerful as God , nothing so fearful as the guilty Conscience . 3. The Degrees of this Fear are express'd by Bondage . This Passion when regular in its Object and Degree , is excellently useful : 't is a wise Counsellor and faithful Guardian , that plucks off the Mask from our Enemies , and keeps Reason vigilant and active to prevent a threatning Evil , or to sustain it in the best manner . 'T is observable in the brute Creatures , that the Weak and Fearful are most subtile and ingenious to secure themselves , and supply the want of Strength with Artifice . But when Fear is inordinate , 't is a tyrannous Master , that vexes the weary Soul , and hinders its free and noble Operations . Cesar chose rather to be expos'd to sudden death , than to be continually harrass'd with fears how to avoid it . The Greek word implies the binding of the Spirit , that causes an inward Slavery . And in the Apostle's Writings , ‖ the Spirit of Fear , and the Spirit of Bondage , are equivalent . Ishbosheth , when Abner provok'd by the Charge about Saul's Concubine , imperiously threatned to translate the Kingdom to David , was struck with such a fear , that he could not answer Abner a word , 2 Sam. 3.10 , 11. The sudden Passion stifled his Reply , and reduc'd him to a defenceless Silence . Now the fear of Death , as 't is remiss or vehement , such are the degrees of Bondage from it . 1. It embitters the enjoyments of the present Life , and makes the most prosperous in the World , even in the fulness of their sufficiency , to be in straits . Though the Senses are pleased with the quick sweetness of Change from one Object to another , yet the Soul cannot have a delightful undisturbed Fruition , foreseeing that the stream of Pleasure will issue into the dead Sea. Truly Light is sweet , and 't is a pleasant thing to behold the Sun. But how short is this Life with all its Pleasures , in comparison of the Days of Darkness that follow . Now though 't is our best Wisdom and truest Liberty , to rejoice in this World as if we rejoiced not , and frequently to meditate on the cooling Doctrines of Death and Judgment , to repress the transports of the voluptuous Appetite ; yet since the Comforts of this Life are liberally indulged to us by the Love of God , to be the Motives of our grateful and affectionate Obedience , to sweeten our passage to Heaven , we may with tranquillity of Spirit make a pure and chearful use of them in his Service ; and 't is an oppressing bondage , when the disquieting anxious Fears of Death hinder our temperate enjoyment of his Favours and Blessings . 2. The fear of Death oppresses the Souls of Men under a miserable Bondage to the Devil ; for his Dominion is maintain'd by the Allurements and Terrors of the World. Though Men do not explicitly acknowledg his Soveraignty , yet by voluntary yielding to his pleasing Temptations , they are really his Slaves . And the apprehension of temporal Evils , especially of Death , dress'd up in a frightful representation with its bloody Pomp , is the strongest snare to the Soul. The Faint-hearted prove false-hearted in the time of trial : For the timerous Spirit being wholly intent how to avoid the incursion of a present Evil , forgets or neglects what is indispensably to be done , and thinks to find an excuse in the pretended necessity . How many have been terrified from their clearest Duty and resolved Constancy ? To escape Death , they have been guilty of the most insufferable Impieties , by renouncing God their Maker and Saviour , and worshipping the Devils for Deities . Every Age presents sad Spectacles of many that choose Iniquity rather than Affliction , that relinquish their Duty , and by wicked Compliances save their Lives and lose their Souls . Carnal Desires , and carnal Fears , are the Chains of Hell that retain Men Satan's Captives . But what folly , what madness is it , for the avoiding the impotent fury of the Creature , to venture on the powerful Wrath of God , that exceeds all the Terrors that can be conceived by Fear ? This renders them more brutish than the Horse , that starting at his Shadow , springs over a desperate Precipice . The Fearful are excluded from Heaven , and cast into the Lake of Fire and Brimstone for ever . 3. The extream fear of Death and Judgment , dejects and discourages the Soul from the use of means to prevent eternal Misery , and induces a most woful Bondage . Fear anticipates and exasperates future Evils : for as Knowledg excites Fear , so Fear encreases Knowledg , by the uncessant working of the Thoughts upon terrible Objects . The fearful Mind aggravates the foreseen Evil , and distils the Poison from all the Circumstances and Consequences of it . And when the Evil is apprehended as insuperable and indeclinable , all endeavours to escape are cut off . What a Philosopher observes of an Earthquake , compared with other destructive Evils , is true in this case . There may be a safe retreat from Fire , from Inundations , from Storms , from War , from Pestilence , but an Earthquake astonishes with so violent a perturbation , that stops our flight from the imminent Danger : So the vehement impressions of Fear from the approaches of Death , and the severe executions upon the Sinner after it , distracts the Mind , and disables from flying from the Wrath to come . These Fears are more heavy by the suggestions of Satan , who represents God so terrible in his Majesty , inexorable in his Justice , and unchangeable in his Threatnings , that all Hopes of obtaining his Favour are lost . As the Egyptian Darkness was not meerly from the absence of the Sun , but from feculent Vapours condensing the Air ▪ that it might be felt : So these dark and fearful expectations of the Divine Wrath are not only from the withdrawing the Light of God's Countenance , but from the Prince of Darkness that foul Spirit . And as we read of the Egyptians , that no Man arose from his place for three days ; as if they had been buried in that Darkness , and deprived of all active Power and Motion : so the despairing Soul sits down mourning at the Gates of Death , totally disabled from prosecuting the Things that belong to its Peace . 'T is Hope inspires and warms us with alacrity , encourages our Endeavours : Despair blunts our edg and industry . The Soul suffers the hardest Bondage , and the Condition is unexpressibly sad under the tyranny of this Fear . O how enthralled , how desolately miserable ! Despair does meritoriously and effectually ruin the Soul. For whereas there is no Attribute more Divine , no clearer Notion of the Deity than Love and Mercy ; this Passion disparages his Mercy , as if Sin were more omnipotent , than his Power to pardon ; and all the Tears that flow from it , are so far from expiating , that they encrease Guilt : and whereas the believing view of Christ would as compleatly and presently recover the Soul-wounded Sinner , as the Israelites were by looking to the ordained visible Sign of their Salvation ; Despair turns away the Eye from our Deliverer , and fixes it upon Misery as remediless and final . 4. How comes it to pass that Men are not always under the actual fear of Death , but subject to the revolutions of it all their Lives ? The Seeds of this Fear are hid in the guilty Breasts of Men , and at times , especially in their Calamities , break forth and kindle upon them . In their Leisure and Retirement , intercurrent thoughts of Death and Judgment sting them by fits , and make them uneasy . The flashes of Conscience , like moments of Lightning , startle them , but they relapse into their habitual stupidity . And the account of it will be clear , by considering the following Particulars . 1. Men are apt to flatter themselves with the hopes of long Life , and look upon Death at a great distance . Tho there be a dying disposition in the youngest and strongest Persons , though we live in a World of Casualties , and Death lie in ambush to surprize us every day , yet we are secure : because Evils affect us according to their apprehended nearness . A petty Constable that is troublesom and vexatious , is more fear'd by his Neighbours , than the Grand Signior with all his Executioners . As remote Objects , though of vast bigness , are lessen'd to our sight ; so through the supposed interval of many years , Death is look'd on with a diminution of its Terror . But when Death presents it self before Men ready to dispatch them , how formidable is its appearance ! Saul though renowned for his Valour , yet when he understood by Revelation , that to morrow he and his Sons should be in the state of the Dead , there was no strength in him ; but he fell straitway all along on the Earth ; struck through with fear before he was wounded by the Arrows of the Philistines . Belshazzar in the midst of his luxury and jolity , attended with a thousand Lords , and his Herd of Concubines , inflam'd with Wine , and therefore less capable of fear , yet upon the sight of the fatal Hand writing on the Wall a few unknown Characters , which his guilty Conscience ( before the Prophet Daniel came ) interpreted to be the Sentence of present Death , how fearfully was his Countenance changed pale as a Carcass ? How suddenly did his Blood congeal , and his warmest quickest Spirits die in his Heart ? His whole Body was seized by such a vehement trembling , that his Joints were loosed , and his knees smote one against another . This is a representation of those who bid defiance to Death at a distance ; but when the fatal Hour is come , and they hear the Sentence decreed against them , God has numbred thy days , and finish'd them : thou art weighed in the ballance , ( all thy Words and Actions , thy Thoughts and Affections ) and art found wanting : and thy Soul shall be divided from thy Body , the one sent to Hell to suffer the undying Worm of Conscience , the other to the Grave , to be a Prey to the Worms of Corruption ; how are they overcome with horror ! 2. The continual succession of the Pleasures and Business of the World divert the Mind from the attentive strong contemplation of Death , and the Consequences of it . Pensive Thoughts are unwelcome , and we studiously endeavour to cancel the memory of such things as afflict us . 'T is said of the Wicked , that God is not in all their Thoughts . The consideration of the holy Inspector and Judg of their Actions is tormenting , therefore they fill their Minds with earthly Imaginations , to exclude the Divine Presence . We read of those , who to put far away the evil Day , chaunted to the sound of the Viol , and drank Wine in Bowls . They are rock'd asleep with the motion of phantastick Vanities . And Sleep takes away Fear , but gives no safety . 'T is recorded of Marius , that after his Overthrow by Sylla , he was always in consternation , as if he heard the sound of the Trumpets , and the noise of the victorious Army pursuing him : And his Fears were no longer quiet than whilst charm'd with Wine and Sleep : he therefore was continually drunk , that he might forget himself , his Enemy , and his Danger . Thus Men make a pitiful shift to forget their latter End : and whilst they are following either secular Affairs , or sensual Pleasures , are unconcerned for what is to be hereafter . But this Diversion will shortly be at an end , for in their languishing hours , when the wasted Body fails the carnal Mind , and sensual Desires fail the Man , then Conscience that spoke with a low Voice before , is loud and terrible , and like the rigid Exactor in the Parable , that took his Debtor by the throat , requires them to pay what they owe. 3. Some are so hardned in Infidelity , that the Powers of the World to come make no Impression on their Hearts . They mind but little , and are less affected with invisible things . They fortify themselves with gross Thoughts , that the Spirit of Man vanishes with his Breath , that Death is the end of this Life , and not the beginning of another , and feed without Fear . Place one in the midst of destructive Evils , but unseen or not believed , and he is as fearless as a blind Person walking on the brink of a deep Pit. Indeed there are none less disturbed with the Terrors of Death , than the eminently Good , or the extremely Bad : for the one sort have a blessed Hope that Death will be to them an entrance into Life , and live like the Angels , with a Joy unspeakable and glorious . The others are as sensual and secure as the Beasts that perish , having extinguish'd the fear of eternal future Evils , which is the proper passion of Reason . The Apostle declares , That knowing the Terror of the Lord , we perswade Men to be reconcil'd to him , before the Season of Mercy be expired . But those who have suppress'd the natural Notions of Eternal Judgment , as they think it beneath their Wisdom to be perswaded by the Promises of Heaven , so beneath their Courage to be terrified with the Threatnings of Hell , and triumph over the Ruines of Conscience . But though wicked Infidels slight the Threatnings , they shall not escape the Vengeance of God. We read of Noah , That being warned of God of things not seen as yet , moved with fear , he prepared an Ark for the saving of his House . His Fear was the native issue of his Faith. But the profane World , in whom Sense was predominant , that despised the Oracle , and trembled at no Judgments but what were acting on the visible Stage , they ate and drank , married , and were given in marriage , till swept away by the unfeared Inundation . We read that Lot being certified by an embassy of Angels , that a Deluge of Fire would in a few hours pour down from Heaven upon Sodom , he most earnestly sollicited his Sons-in-Law , Arise , depart out of this Place , for the Lord will destroy this City : but they entertained his compassionate Advice with derision , he seemed to them as one that mocked , and were surprised by those fearful Flames that dispatch'd them from a Temporal Hell to that which is Eternal . Thus 't was prophesied , That in the last days there shall come Scoffers , walking after their own Lusts , and saying , Where is the Promise of his coming ? But let them blaspheme and scorn the most sacred and terrible Truths , let them perpetuate their excess of Riot , and wild Mirth while they live , Death will come , and Judgment as sure as Death . III. I now come to shew how the Death of Christ frees us from the tormenting fear of Death . For the clearing this , we are to consider , that Sin , Satan and Death , are Enemies in combination against Man in his mortal State ; and the destructive Power of Satan , and Death , is from Sin. When Man renounced his Creator and natural Lord , he was judicially given up to Satan as the Executioner of Vengeance , and to the Power of Death . Such is the Order , rather the Confusion in the World by Sin. The Empire of Satan and Death is built on the Ruins of our Innocence . Now the Son of God came from his Throne in Heaven to deliver us : And whereas there are two ways of obtaining freedom from Captivity , either by Ransom , or by Power and Rescue , in both respects our deliverance from Bondage to these Capital Enemies , is ascribed to the Death of Christ. 'T is called our Ransom , and that in its strict Notion has a respect to Captivity . There is one God , and one Mediator between God and Man , the Man Christ Jesus ; who gave himself a Ransom for all . His Life was the full price of our Liberty and Salvation . God does not pardon Sin , and release from Punishment by a pure absolute Act of his Will and Authority , as a Creditor forgives a Debtor ; but in such a way as to preserve the Rights of Justice inviolate . Therefore when Man was devoted to Death , our Redeemer exchang'd Conditions with him , and offer'd up his precious Blood , as our Ransom to God , in the quality of the King and Judg of all . Such was the Dignity of his Person , that the entire World , the Heavens and the Earth , with all their Inhabitants , are of less value to him , than the basest Dross to refined Gold. Such was the greatness of his Sufferings , in which the highest degree of Obedience , and the lowest degree of Humility were conspicuous , as to be a valuable Compensation , to obtain eternal Redempt●●● for us . Now when God the supreme Jud●● satisfied , Satan forfeits the right he 〈◊〉 to torment us , and is divested of h●● Dominion over our Wills ; which th● justly permitted , was an usurpation upon God's Right in Man that can neve● be extinguish'd . 'T is said by the Apostle , that our Saviour blotting out the hand-writing of Ordinances that was against us , which was contrary to us , and took it out of the way , nailing it to his Cross : He abolish'd the use of the Ceremonial Law , that was an Evidence and Enditement of their Guilt who performed it , and the Curse of the Moral Law : It follows , and having spoiled Principalities and Powers , he made a shew of them openly , triumphing over them in it . Our Saviour died victoriously ; the Tree of Infamy on which he suffered , was the Trophy of his Conquest . His Death disarm'd Satan of his Weapons , whereby he subdued Us , Sin , the Law , and Death ; for though his actual Triumph was in his Resurrection and Ascension to Glory , yet it is justly ascribed to his Death ; for that meritoriously open'd the Grave at his Resurrection , and Heaven at his Ascension . And here by the way 't is most worthy of observation , that our Deliverance from our spiritual and most deadly Enemies is equally righteous , as admirable and glorious : for our suffering Saviour appeas'd the Wrath of God , and broke the Powers of Darkness . The Wisdom and Love of God had their Designs in his Death , as well as the Malice and Rage of Satan ; as Lines , that are opposite in the Circumference , meet in the Centre . And as from the Tyranny of Satan , so the Death of our Redeemer is our redemption from Death , as to the Curse and final Dominion of it ; nay , has made it a blessed Advantage to us . 1. The Curse is removed . Death considered as the Wages of Sin , is all sting and poison , the consequent of the spiritual Death , and the introduction to eternal Death . The sting of Death is Sin , and the strength of Sin is the Law. Death hath its wounding Power from Sin , and Sin from the Law , that forbids it , that discovers its Nature , and enhanses the measure of its Guilt , and denounces condemnation for it . Now our Saviour having in our stead , subjected himself to Death , the penalty of the Law for Sin , There is no condemnation to those that are in Christ Jesus . Christ hath redeemed us from the Curse of the Law , being made a Curse for us . Death inflicted on the Saints , has not that relation to the guilt of Sin , as to be properly satisfaction to revenging Justice . There are no petty payments to be made by our Sufferings after his compleat Satisfaction to God. The Lord laid on him the Iniquities of us all . 'T is indeed still a declaration of God's holy Displeasure against Sin , for that originally open'd the way of its coming into the World ; and sometimes by the immaturity or manner of it , 't is a chastisement upon good Men for Sin ; that is , to make them renew their Repentance , and mortify their carnal Affections that fasten them to the World. For though after the last act of Expiration there is no place for Repentance ; yet in the approaches of Death , the Soul is strongly excited by the Call of God to review its State , and make solemn preparation to be found of him in Peace . But 't is not in a strict sense the malediction and vengeance of the Law executed upon them . The Serpent is turn'd into a Rod of Correction in the hands of our Heavenly Father for their good . As the Apostle , speaking of some that for their profaning the Lord's Table , were fallen asleep , adds , that when we are judged , we are chastened of the Lord , that we may not be condemned with the World. A Believer shall not be hurt of the second Death . From hence it is , that in the Book of Life , the Scriptures , the Death of the Saints is called a Sleep . Saint Paul argues , If we believed that Jesus died and rose again ; even so them also that sleep in Jesus , will God bring with him . 'T is observable how the Apostle varies the expression , Jesus died , and the Saints sleep in him : for he sustained Death with all its Terrors , that it might be a calm Sleep to his People . They enjoy as perfect a Rest in the Beds of Dust , as ever in the softest Down . Stephen in the midst of a shower of Stones fell asleep . Believers die in Peace . The Righteous is taken from the Evil to come ; he enters into Peace . Being reconciled to God through the Blood of Christ , they are not terrified at his Call , but with sweet tranquillity resign their Souls unto him . Lord , now let thy Servant depart in Peace , for mine Eyes have seen thy Salvation . There is a vast difference in God's account , between the Death of the Righteous and the Wicked . As the Tabernacle in the Wilderness was taken down with care upon their change of station , and delivered to the Levites charge , in order to the raising of it again with honour ; but the House incurably infected with the Leprosy , was pluck'd down with violence , and thrown into an unclean place with execration : Thus the death of the Saints is precious in the sight of the Lord , their Bodies are kept in the bosom of the Earth , to be raised in Glory ; and the death of the Wicked is accurs'd . In short , as the Wood that Moses cast into the Waters of Marah , by a miraculous virtue sweetned them : so the Cross of Christ has taken away the malignity and bitterness of Death . 2. Death is a blessed Advantage , and enriching Gain to a Believer : it brings him to the possession of that Good that incomparably exceeds the Evil that remains in it . For the Death of a Saint is not total ; but as in the Ceremony of Purification from Leprosy , one Bird was killed , and the other let fly in the open Air , the mysterious shadow of the Lepers being restored to a state of Liberty : Thus when the Body dies and returns to the Earth , the Spirit returns to God , the Father of Spirits , and Fountain of Life . Our Saviour told the Jews , I am the living Bread that came down from Heaven : if any Man eat of this Bread , he shall live for ever ; and the Bread that I will give is my Flesh , that I will give for the Life of the World. The Heavenly Divine Life , that is communicated by the Spirit of Christ to Believers , remains entire when the sensitive Life is lost . The natural Order is , There is a time to be born , and a time to die : the supernatural is , there is a time to die , and a time to be born . The Death of a Saint is a † new Birth ; the pains of the dying Body are as Throws , whereby the ripen'd Soul is delivered into the Land of the Living . The happiness of a Saint after Death , more particularly will appear by considering ; 1. The freedom he obtains from all afflicting Evils that are numberless here , and from Sin the worst in its nature , and the cause of all the rest . The present World is a Labyrinth of Thorns , in every state we meet with something to vex us . You may as well count the Waves of the Sea when inraged by a Tempest , as the Troubles to which in this mortal open state we are expos'd . Man that is born of a Woman , is of few days , and full of Trouble . A short Life , and many Miseries . O our unhappy Capacity ! the Body is liable to as many Diseases as there are Members ; and the Soul to as many Perplexities as Passions . How often are the Scenes and Habits chang'd in the time of one Man ? He that lives in Pleasures , must act the Mourner's part . Our sweetest Comforts have hidden Stings : and whatever is most pleasing , may occasion bitter grief . And usually holy Men have a greater portion of Afflictions here : sometimes by the malignity and violence of the Wicked ; as under the Law , the Lamb and the Dove were Sacrifices , the Emblems of Innocence , and Purity , and Meekness , whilst the Vulture and the Lion , the greedy Devourers , escaped . This the Apostle declares of the Elect , They are predestinated to be conformed to the Image of God's Son , who trac'd out the Way to Heaven in his own Blood , and by the Cross ascended to the Throne . Sometimes more immediately Divine Providence afflicts them , to preserve their Spirits from the tainted Pleasures of the World , and for other holy Ends : but there is a Rest for the People of God in Heaven . Besides , there are Relicks of Sin in the best of the Saints here . Indeed Sin is depos'd from Sovereignty and Rule ; the imperious Lusts are crucified , but not quite expir'd . As those that were nail'd to the Cross in their Hands and Feet , the parts least vital and most sensible , died a painful lingring Death . Still the Flesh lusts against the Spirit , and the Spirit against the Flesh. As there is a complexion of Humours in humane Bodies , always jarring when they are in the soundest Health ; and where there is not this active contrariety , either the Body is without a Soul , a meer Carcass , or a glorified Body in Heaven . So where there is not this internal Combat between Grace and Sin , either the Man is wholly * carnal , dead in Sins and Trespasses ; or wholly spiritual , reigning in Heaven . And there is nothing more works on the tender Affections of a Saint , than to find in himself what is displeasing to God ; that still he is under a sad necessity of sinning . What is said concerning an old Man wasted and decayed in his drooping Years , that the Grashopper is a burden to him , is true of the new Man in a Christian ; the Sins that are counted light in the valuation of the World , are a heavy weight to him . Vain Thoughts , idle Words , irregular Passions , unprofitable Actions , are motives of heart-breaking Sorrow . Now Death is to a Believer an universal Remedy against all the Evils of this Life : it frees him from all Injuries and Sufferings , and from Sin in all its degrees , from all inclinations and temptations to it . He that is dead , ceaseth from Sin. Death is the Passage from this Wilderness to the true Canaan the Rest above , that flows with better Milk and Hony , with Innocence and Happiness for ever . There nothing can disturb the Peace , or corrupt the Purity of the Blessed . 3. Besides the privative advantage , the freedom from all the Effects of God's Displeasure , and the resentments of it , there is the highest positive Good obtained by Death ; The Spirits of just Men are made perfect in Heaven . The Soul is the Glory of Man , and Grace is the Glory of the Soul , and both are then in their Exaltation . All the Faculties of the Soul are rais'd to the highest degrees of Natural and Divine Perfection . In this Life Grace renews the Faculties , but does not elevate them to their highest pitch : it does not make a mean Understanding pregnant , nor a frail Memory strong , nor a slow Tongue eloquent , but sanctifies them as they are . But when the Soul is releas'd from this dark Body of Earth , the Understanding is clear and quick , the Memory firm , the Will and Affections ardent and vigorous . And they are enrich'd with Divine Light , and Love , and Power , that makes them fit for the most noble and heavenly Operations . The Lineaments of God's Image on the Soul are first drawn here , but then it receives his last Hand . All the Celestial Colours are added , to give the utmost life and lustre to it . Here we are advancing , but by Death we arrive at Perfection . We shall in Heaven be join'd to the Assembly of Saints and Angels , our best Friends . Love is the Law of that Kingdom , and perfectly obeyed there . Now how charming is the Conversation of one that is wise and holy , especially if the sweetness of Affability be in his Temper ? How pleasantly does Time slide away in the company of our beloved Friends ? We are not sensible of its flight . But what dear satisfaction is it to be united to that chosen consecrated Society Above , who love one another as themselves ? Though the Angels and Saints have different degrees of Glory , yet every one is perfectly happy and pleased . As the strings of an Instrument differ in the size and sound ; some are sharp and high , some grave and deep , others a mean , and from that variety results the Harmony and Musick , so that if every string had Judgment and Election , it would chuse to be what it is : so from the different degrees of Glory in Heaven , the most amiable and equal Order of the Divine Wisdom appears , that satisfies every one . We shall be in the glorious Presence of God and Christ , where is fulness of Joy , and infinite Pleasures for ever . 'T is said of Abraham , he rejoic'd to see the Day of Christ , two thousand Years before his coming . When by Faith he saw the Incarnation of the Son of God , in order to the redemption of Men , it put him into an exstasy . Yet then our Saviour was born to Sorrows and Miseries . But how ravishing is the sight of our Redeemer , set down on the right Hand of the Majesty on high , having purged our Sins by himself , and accomplish'd our Salvation ? Now we are absent from God , yet in believing his infallible Promises , we rejoice with a Joy unspeakable and glorious : But how much more joyful is the fruition of them ? Here the Divine Goodness is derived to us through secondary means , that weaken its efficacy , but in Heaven the Consolations of the Creator are most purely dispensed , and his immediate Excellencies are made known . This Blessedness exceeds all our Thoughts and explicite Desires , and requires the eloquence and experience of an Angel to set it forth . The bright Sum of it is this , We shall see God in his Glory , face to face , in the most perfect manner : the sight of his Glory shall transform us into his Likeness ; we shall be like him , for we shall see him as he is . This shall produce in us the most pure and ardent Love ; and Love shall be attended with inexpressible joy , and that with the highest Praises of the blessed God , whose influxive Presence is the Heaven of Heaven . And that which crowns all is , that the Life above is Eternal . This satisfies all our Desires , and excludes all our Fears : for Unchangeableness is an inseparable Attribute of perfect Felicity . The Blessed are in full Communion with God , the Fountain of Life , and Christ the Prince of Life . Because I live , saith our Saviour , ye shall live also . What can interrupt , much less put an end to the Happiness of the Saints ? The Love of God is immutably fix'd upon them , and their Love upon him . Here their Love is subject to decays , and gradual alienations ; as the Needle in the Compass , though it always has a tendency to the North-Pole , yet sometimes it declines and has its variations . But in Heaven the Love of the Saints is directly and constantly set upon God. The Light of his Countenance governs all their Affections . 'T is as impossible to divert their Desires from him , as to cause one that is inflam'd with Thirst , to leave a clear flowing Spring for a noisom Puddle . In short , Heaven is filled with eternal Hallelujahs : for there is no appearance of Sin , no shadow of Death there : all Miseries are vanish'd , and all that is desirable is possess'd by the Saints : the Circle of their Employment is to enjoy and praise the Divine Goodness for ever . Now is not the blessed Exchange a Christian makes of the present Life , for that which is infinitely better , sufficient to make Death not fearful , nay desirable to him ? The regular well-grounded hope of this will compose the Thoughts in the nearest Approach and Apprehension of Death : No other Principles or Resolutions are able to vanquish the Terrors of our last Enemy . And this Happiness was purchas'd for us by the everlasting Treasure of our Saviour's Blood. The Satisfaction of his Sufferings was meritorious , as the Merits of his active Obedience was satisfying . Before I proceed to the third Head , I shall resolve a Question , How it comes to pass , since Believers are freed from the Sting of Death , that they die , and remain in the State of Death for a time . For this there are several Reasons . 1. By this means all the sinful Frailties that cleave to the Sains in this Life , are abolish'd . The Body is dead because of Sin : And what is more becoming the wise and Holy Providence of God , than that as by Sin Man was at first made subject to Death , so by Death Sin dies entirely for ever . Thus as in Sampson's Riddle , Out of the Devourer comes Meat ; and our worst Enemy is conquer'd by his own Weapons . 2. Death is continued to the Saints , for the more eminent Exercise and Illustration of their Graces , for the Glory of God , and in order to their future Reward . ‖ Faith , and Love , and Patience , are declared in their most powerful Operations in our Encounter with Death . If every Saint were visibly and entirely translated to Heaven , after a short course of Holy Obedience ; if the Wicked did visibly drop down quick into Hell , Faith would be resigned to Sight here . This would confound the Militant State of the Church with the Triumphant . Therefore now Death happens to the Good as well as to the Wicked . In the next State they shall be separated by a vast Gulph , and an amazing Difference . Now Faith , whatever the kind of Death be that a Christian suffers , sees through the thickest Clouds of Disgrace and Misery , the glorious Issue . As the illustrious Confessor who was crucified with our Saviour , proclaim'd his Eternal Kingdom in the midst of insulting Infidels . And our Love to God then appears in its Radiancy and Vigour , when we are ready for the Testimony of his Truth , and advancing his Glory , to suffer a violent Death : or when it comes in a gentler manner , for 't is even then terrible to Nature , we are willingly subject to Dissolution , that we may be united to God in Heaven . And our Patience has never its perfect Work , and is truly victorious , till this last Enemy be subdued . Death is the Seal of our Constancy and Perseverance . Now the righteous Rewarder will crown none but those that strive lawfully , and are compleat Conquerors . And how wise and sweet is the Oeconomy of the Divine Providence in this , that the Frailty of our Nature should afford us a means of glorifying God , and of entitling our selves by his most gracious Promises to a blessed Reward ? 3. Our Saviour by his unvaluable Obedience and Sufferings , has procur'd for Believers a Celestial Divine Life , of which the natural Body is not capable . The Apostle saith , Flesh and Blood cannot enter into the Kingdom of Heaven . The exigencies and decays of the sensitive Nature require a continual Relief by Food and Sleep , and other material Supplies : but the Life above is wholly spiritual , and equal to that of the Angels . Therefore till this earthly Animal Body be reformed and purified , 't is not capable of the Glory reserv'd in Heaven . This is so absolutely requisite , that those Believers , who are sound alive at the last Day , shall in the twinkling of an Eye be changed , that they may be qualified for it . Now herein the Wisdom of God is wonderful , that Death which by the Covenant of Works was the deserved Penalty of Sin , by the Covenant of Grace should be the Instrument of Immortality . That as Joseph by a surprising Circuit was brought from the Prison to the Principality ; so a Believer by the Grave ascends to Heaven . This the Apostle in his Divine Disputation against Infidels , proves in a most convincing manner ; Thou Fool , that which thou sowest , is not quickned except it die . As the rotting of the Corn in the Earth is necessary to the reviving and springing of it up : so we must die , and the Image of the Earthly Adam be abolish'd , that we may be transformed into the Image of the Heavenly One. And to the other part of the Question , Why the Saints remain in the state of Death for a time ? there is a clear Answer . The Resurrection of the Saints is delayed till Christ's coming to Judgment , partly for the Glory of his Appearance : For what an admirable Sight will it be , that the Saints of all Ages shall at once arise glorified and immortalized to attend upon our Saviour in the last Act of his Regal Office , and then to make a triumphant Entry with him into Heaven : And partly , that the establish'd order of Providence may not be disturbed : for the changing of our Nature into Glory , in a suddain and inexplicable manner , cannot be without miraculous Power ; and if every Believer presently after Death , were in his glorified Body translated to Heaven , the World would be always filled with Miracles , which were to cease after the sufficient Confirmation of the Gospel by them . But how long soever the Interval be to the Resurrection , it shall be with them that sleep in Jesus , as 't is with those that awake out of a quiet natural Sleep , to whom the longest Night seems but as a Moment : so when the Saints first awake from Death , in the great Morning of the World , a thousand Years will seem no more to them than to God himself , but as one day . I now come to prove the third thing , That our Saviour will abolish the Dominion of Death over the Saints . Whilst the Bodies of the Saints remain in the Grave , they seem to be absolutely under the Power of Death . The World is a Golgotha , fill'd with the Monuments of its Victories . And it may be said to this our last Enemy , in the Words of the Prophet to the bloody King , Hast thou killed , and taken Possession ? But we are assur'd by an infallible Word , that the Power of Death shall be abolish'd , and the Bodies of the Saints be reviv'd incorruptible and immortal . The Resurrection is a Terra incognita to the wisest Heathens ; a Doctrine peculiar to the Gospel : some Glimmerings they had of the Soul's Immortality , without which all Vertue had been extinguish'd in the World , but no conjecture of the reviving of the Body . But Reason assists Faith in this point , both as to the Will of God , and his Power for the performing it . I will glance upon the natural Reasons that induce the considering Mind to receive this Doctrine , and more largely shew how the Resurrection of the Just is assured by our Redeemer . 1. The Divine Laws are the Rule of Duty to the entire Man , and not to the Soul only : and they are obeyed or violated by the Soul and Body in Conjunction . Therefore there must be a Resurrection of the Body , that the entire Person may be capable of Recompences in Judgment . The Soul designs , the Body executes : the Senses are the open Ports to admit Temptations . Carnal Affections deprave the Soul , corrupt the Mind , and mislead it . The Love of Sin is founded in bono jucundo , in sensible Pleasures : and the Members are the Servants of Iniquity . The Heart is the Fountain of Prophaneness , and the Tongue expresses it . And the Body is obsequious to the Holy Soul in doing or suffering for God ; and denies its sensual Appetites and Satisfactions in Compliance with Reason and Grace . The Members are the Instruments of Righteousness . It follows then there will be an universal Resurrection , that the rewarding Goodness of God may appear in making the Bodies of his Servants gloriously happy with their Souls , and their Souls compleatly happy in Union with their Bodies , to which they have a natural Inclination , and his revenging Justice be manifest in punishing the Bodies of the Wicked with eternal Torments answerable to their Guilt . And of the Possibility of the Resurrection , the circular and continual Production of things in the World , is a clear Demonstration of the Power of God for that effect . There is a pregnant Instance that our Saviour and the Apostle made use of as an Image of the Resurrection : A Grain of Corn sowed in the Earth , corrupts and dies , and after springs up entire : its Death is a disposition to Life . The Essays of God's Power in the Works of returning Nature , Flowers and Fruits in their season , instruct us how easily he can make those that are in the Dust to awake to Life . If the Art of Man , whose Power and Skill are very narrow and limited , can refine Gold and Silver to such a Luster , as if their matter were not * Earth digged out of the Mines : If from black Cinders it can form Chrystal Glasses so clear and shining , how much more can Omnipotency recompact our Dust , and reanimate it with a glorious Life ? Death that dissolves our vital Frame , does not abolish the matter of our Bodies : and though 't is corrupted and changed by a thousand accidents , yet 't is unperishing ; and under whatsoever Colours and Figures it appears , God perfectly discerns , and will separate it for its proper use . More particularly , I will shew how the Resurrection of Christ is an assurance of the Resurrection of Believers to Glory . As our Surety he was under the arrest of Death ; it becoming the holy Majesty of God , and conducing to the ends of his Government , not to derogate from the dignity of his Law , but to lay the penalty upon his Son , who interposed for us . Now having finish'd the Work of our Redemption by his Sufferings , his Resurrection was the just consequent of his Passion . And 't is observable that his Resurrection , tho one entire Act , is ascribed as to himself , so to his Father , by whose consent and concurrence he rose again . Therefore 't is said , Whom God raised up , having loosed the Pains of Death , since it was impossible he should be holden by it . 'T was naturally impossible upon the account of the Divine Power inherent in his Person , and legally impossible , because Divine Justice required that he should be raised to Life ; partly to vindicate his Innocence , for he was reputed , and suffered as a Malefactor , and principally because he had fully satisfied God. Accordingly the Apostle declares , he died for our Sins , and rose again for our Justification . Having paid our Debt , he was releas'd from the Grave , and the Discharge was most solemnly publish'd to the World. 'T is therefore said , the God of Peace raised him from the Dead : the Act is most congruously ascribed unto God , invested with that Title , because his Power was exerted in that glorious Work , after he was reconciled by the Blood of the Covenant . Briefly , Our Saviour's Victory over Death was obtained by dying , his Triumph by rising again . He foil'd our common Enemy in his own Territories the Grave . His Death was a Counter-poison to Death it self : as a bruised Scorpion is a * noble Antidote against its Venom . Indeed his Death is incomparably a greater Wonder than his Resurrection . For 't is apparently more difficult that the Son of God , who originally possesses Immortality , should die , than that the humane Body united to him , should be raised to a glorious Life . It is more conceivable that God should communicate to the humane Nature some of his Divine Perfections , Impassibility , and Immortality , than that he should submit to our lowest Infirmities , Sufferings , and Death . Now the Resurrection of Christ is the argument and claim of our happy Resurrection . For God chose and appointed him to be the Example and Principle from whom all Divine Blessings should be derived to us . Accordingly he tells his Disciples in a fore-cited Scripture , Because I live , ye shall live also . Our Nature was rais'd in his Person , and in our Nature all Believers : Therefore he is called the first-fruits of them that sleep ; because as the first Fruits were a pledg and assurance of the following Harvest ; and as from the condition of the first Fruits being offered to God , the whole Harvest was entitled to a Consecration ; so our Saviour's Resurrection to the Life of Glory is the earnest and assurance of ours . He is called the first-born among the Dead , and owns the Race of departed Believers as his Brethren , who shall be restored to Life according to his Pattern . He is the Head , Believers are his Members , and therefore shall have Communion with him in his Life . The effect is so infallible , that now they are said to be raised up together , and made to sit in heavenly Places in Christ Jesus . If his Victory over our Enemies had been imperfect , and he had saved himself with difficulty and hazard , [ as it were by Fire ] in the Apostle's expression , our Redemption had not been accomplish'd : But his Passion was triumphant ; and is it conceivable , that he should leave the Saints , his own by so many dear titles , under the power of Death ? If Moses , the Deliverer of Israel from the Tyranny of Pharaoh , would not suffer any thing of theirs , not an hoof to remain in the House of Bondage ; Will our great Redeemer be less perfect in his Work ? Shall our last Enemy always detain his Spoils , our Bodies , in the Grave ? This would reflect upon his Love and Power . 'T is recorded , to confirm our Hopes , how early his Power was displayed in forcing the Grave to release its chained Captives : And many Bodies of Saints which slept arose , and came out of the Graves after his Resurrection , and went into the holy City , and appeared unto many . What better Earnest can we have , that the strength of Death is broken ? From what he has done to what he is able to do , the Consequence is clear . The Apostle tells us , He will raise our vile Bodies , and change them like unto his glorious Body , by that Power whereby he is able to subdue all things to himself . Our Redemption will then be compleat , and all the bitterness of Death past . The Redemption of the Soul is accomplish'd from Sin and Misery immediately after Death : but the Redemption of the Body is the last in order , and reserved to crown our Felicity at the Great Day . Then Death shall be swallowed up in Victory , abolish'd for ever . And O the joyful reunion of those dear Relatives after such a Divorce ! when the Body that was so long detained in the loathsome Grave , shall be reformed with all glorious Perfections , and be a fit Instrument for the Soul , and partaker with it in consummate Blessedness and Immortality . 'T is said , that those that wear rich Clothing are in Kings Houses : but what are all the Robes of costly Folly wherein earthly Courtiers appear , to the Brightness and Beauty of the Spiritual Body wherewith the Saints shall be clothed , to qualify them for the Presence of the King of Kings , and to be in his House for ever ? But O the miserable Condition of the Wicked in that Day ! Death now breaks their Bodies and Souls into an irreconcileable Enmity , and how sad will their Conjunction be ! The Soul will accuse the Body to have been Sin 's Solicitor , continually tempting to Sensualities : and the Body will upbraid more than ever it allured the Soul , for its wicked Compliance : Then the Sinner shall be an entire Sacrifice burning , but never consumed . Now from the assurance of a blessed Resurrection by Christ , the forementioned Fear of Death is conquered in Believers . If the Doctrine of the † Transmigration of Souls into Bodies ( the invention of Pythagoras ) inspired his Disciples with that fiery vigour , as to encounter the most present and apparent Dangers , being fearless to part with the Life that should be restored ; how much more should a Christian with a holy Confidence receive Death , knowing that the Life of his Body shall not be finally lost , but renewed in a blessed Eternity ? The fourth General to be considered is , the Persons that have an Interest in this blessed Priviledg . This Inquiry is of infinite moment , both for the awakning of the Secure , who vainly presume upon their Interest in the Salvation of the Gospel , and for the confirming and encouraging the Saints . And we have an infallible rule of trial declared by St. John ; He that hath the Son , hath Life ; and he that hath not the Son , hath not Life . All the excellent and comfortable Benefits procur'd by our Saviour are communicated only to those who are united to him . Particularly with respect to the present Subject : Justification , that great Blessing of the Gospel , the compleat Pardon of Sins , that disarms Death of its Sting , is not common to all that are Christians in title , but is a Priviledg with a limitation ; There is no Condemnation to those that are in Christ Jesus , vitally as their Head , from whom are derived spiritual Influences , and judicially as their Advocate in Judgment ; and such are described by this infallible Character , who walk not after the Flesh , but after the Spirit . The Blessedness after Death that is assured by a Voice from Heaven , is with this precise restriction , exclusive of all others : Blessed are the Dead that die in the Lord ; they rest from their Labours , and their Works follow them . The glorious Resurrection at the last Day , when the Bodies of the Saints that now rest in Hope , shall be incorruptible and immortal , is the consequence of Union with him . Thus the Apostle declares ; As in Adam all die , so in Christ shall all be made alive . As all that were naturally in and from Adam , the corrupt Fountain of Mankind , are under the sentence of Death ; so all that are in Christ the Head of the Regenerate , shall partake of his blessed Life . Others shall be raised by his Power , as their Judg , but not as their Head : rais'd to be more miserable than Death can make them , not be transform'd into his glorious Resemblance ; made capable of suffering an ever-dying Death , not revived to eternal Life . Now the Bond of our Union to Christ , is the Holy Spirit derived from him , as the Head of the Church , and is the inward , powerful and lasting Principle of Holiness , and new Obedience in Believers . He that is joined to the Lord , is one Spirit : that is , by the Spirit of Holiness has a real Participation of his Life , is both quickned and united to him . When the Prophet Elisha by the outward applying the parts of his Body to the dead Child , inspir'd Life into him , there was no real Union between them : but Christ is by his Spirit so intimately united to Believers , that he lives in them , and they in him . The sanctifying Spirit renews the directing and commanding Faculties , the Fountains of moral Actions ; enlightens the Understanding with saving Knowledg , rectifies the Obliquity of the Will , purifies the Affections , and reforms the Life ; so that the same Mind is in Christians as was in Christ ; and as his Conversation was , such is theirs in the World. This Divine Change is not wrought by natural Reason , though assisted by the most powerful Arguments . The Breath of a Man may as easily dispel a Mist , or thaw a Frost , as humane Directions and Motives to Vertue can renew the Mind and Heart , and produce a Holy frame of Soul towards God. Renewed Christians are said to be in the Spirit , illuminated , inclin'd and enabled by the Spirit to do God's Will ; and the Spirit of God to dwell in them , by his peculiar and eminent Operations . They live in the Spirit , and walk in the Spirit . An Angel may assume a Body , and act by it : but the humane Soul enlivens it , and performs sensible Operations by it . And such a Principle is the Holy Spirit to the Soul , gives it spiritual Life , Activity and Power for good Works . By what Application of the Spirit 's Power this is produc'd is mysterious and inexplicable : but as the Apostle speaks of his Rapture into the third Heavens , that he knew it was real , and heard unutterable things ; though how it was performed , whether in the Body , or out of the Body , he could not tell : thus when a natural Man , the current of whose Thoughts and Affections , was to the things of this World , becomes spiritual , when the carnal Appetite is subdued , and sanctified Reason has the Throne , when he feels such strong and sweet Impulsives to Holiness as engage the Will ; when the Stream of his Desires ascend to the things above , and his Life becomes Holy and Heavenly , he feels and knows this wonderful Change , though the manner how it was wrought he cannot tell . I will shew more fully this sanctifying Work of the Spirit , that we may the better understand our State. The Spirit of God is denominated by various Titles , the Spirit of Truth , the Spirit of Holiness , the Comforter , and represented by various Types , by an Ointment that clarifies the Eye to see things aright , by cleansing refreshing Water , by purifying refining Fire , correspondent to his sacred Operations in the Soul. As the Spirit of Truth , he illuminates the Understanding to see the Reality and Excellency of supernatural and Heavenly things , of the great Mysteries of Godliness , of Eternal Glory ; so that a Christian in his most deliberate , solemn and composed Thoughts , in his exactest Valuation infinitely prefers them before the gaudy Vanities of this transient World. When the Eyes of the Mind are truly enlightned , present things appear , or rather disappear , as Shadows . As the Spirit of Holiness he renews the Will and Affections , inspires the Soul with Divine and unutterable Desires after the Favour and Grace of God , and communicates spiritual Power for the Prosecution and obtaining those Desires . The Holy Spirit raises such a Love to God , that habitually and strongly inclines the Soul to obey his Commands . This is the most clear and essential Character of a Christian , the special and most excellent Property of a Saint , upon which all other Holy Qualifications depend . As Reason is the first and chief Excellence of Man , from whence his other Perfections are derived , that distinguish him from the Brutes , and give him a natural and regular Preeminence and Dominion over them , so that a Man is most properly defined a reasonable Creature . Thus the Love of God is the most Divine Grace , the true Form of Holiness , the Root from whence all other Vertues spring and flourish , and most peculiarly distinguish a Saint from unregenerate Men , however adorn'd and accomplish'd ; so that a Saint is most properly defined to be a Lover of God. This is the Principle of true Holiness inherent in the Soul , and shining in the Conversation , that distinguishes the Sincerity of a Saint from the Art of Hypocrisy , an affected Appearance of Religion for carnal sordid respects : and from civil Vertue , that restrains from what is ignominious and disgraceful to our Reputation , and makes obnoxious to Penalties of the Laws , and excites to praise-worthy Actions , upon worldly Motives : and from Philosophical Morality , that forbids Vice as contrary to Reason , and commends Vertue as the chief Ornament and Perfection of humane Nature , without a Regard to please and glorify God. And Divine Love is the Principle of universal Holiness . Love is called the fulfilling of the Law , as 't is a comprehensive Grace , and as it draws forth all the active Powers of the Soul to do God's Will in an exact manner . Universal Obedience is the Exercise of Love in various Instances . As the Spouse in the Song of Solomon is transform'd in divers Representations ; sometimes as a Sister , sometimes as a Warriour , sometimes as the Keeper of a Vineyard , but she always acted as a Lover , and her chief business was to please her Beloved . This Allegorical Description of the Church , signifies that when the Soul is inflamed with the Love of God , that Affection will be active and discover it self in all it does or suffers in the Service of God. This will make a Christian very desirous and diligent to please God in all things , and careful not to displease him in any thing ; for that is the inseparable Effect of Love. The Felicity of the natural temper , and the force of Education , may cause a loathing of some Evils , and dispose to some good Works , but with a reserved delight in other Sins , and a secret Exception against other Duties . Servile Fear is a partial Principle , and causes an unequal respect to the Divine Precepts : it restrains from Sins of greater Guilt , at which Conscience takes fire : it urges to some Duties , the neglect of which causes Disquiet : but the Love of God causes the Hatred of Sin ; and therefore 't is against all Sin , not only to prevent the Exercise of it , but to eradicate it out of the Soul. All the fearful consequences of Sin do not render it so odious to a gracious Spirit , as its own proper Idea and intrinsick Evil , as 't is contrary to the holy Nature and Law of God. Love unites the Soul to God , and turns the Thoughts continually to him : and the lively sense of his Majesty and Presence , who is so pure that he cannot behold Iniquity , causes an aversion from all that is displeasing to his Divine Eyes . And from hence it is that a zealous Lover of God is frequent and strict in reviewing his Heart and Ways , and upon the discovery of sinful failings , renews his Repentance , which is the exercise of Grief and Love , and renews his purposes of more care and circumspection for the future . Love aspires to be like God in all possible degrees of Purity : for it inflames our Desires after his Favour , as that which is better than Life , and all the sweetest enjoyments of it , and Holiness is the powerful attractive of God's delightful Love to us . Love is the Principle of free , ingenuous , and joyful Obedience . 'T was our Saviour's Meat and Drink to do the Will of his Father . For Love is the fountain of Pleasure , it moves the Soul with Election and Liberty , and makes every thing grateful that proceeds from it . Therefore the Apostle declares , that the Law is not made for a righteous Man ; that is , as it is enforc'd by terrible penalties , to constrain rebellious Sinners to Obedience : for Love is an internal living Law in the Heart , and has an Imperial Power over his Actions . And this also distinguishes the renovation of one sanctified by the Spirit , from the imperfect Change that is made in the Unregenerate . They may stop the eruption of corrupt Nature , but are Swine that being wash'd , have an inclination to wallow in the Mire : they may by strong impressions of Fear be urged to do many good things ; but in this they are like a Bowl that is thrown with such violence , as controuls the drawing of the Bias , and makes it run contrary to it . But Love enclines the Soul to obey the holy Motions of the Spirit with facility : as the Wheels in Ezekiel's Vision turned every way with readiness , as the Spirit moved them . And with holy Love there is a spiritual Power communicated , that both the natural averseness and impotence to what is good may be healed . By the virtue of the sanctifying Spirit , the Soul that was dead , absolutely unable to perform spiritual and supernatural Acts , is revived to a kind of Omnipotence , it can do all things , required by the Evangelical Covenant , by the new Law that is in the hands of our merciful Mediator for Salvation . 'T is true , there are relicks of Sin in the best , and the Flesh and Spirit are repugnant Principles warring against one another : but the holy Spirit will make no capitulation or composition with Sin , but is so predominant , that Sin is gradually subdued , and does not so freely and frequently break forth , as it does from the unrenewed . By the accession of his Strength we are enabled to mortify the Deeds of the Body , to crucify the Flesh with the Affections and Lust thereof : And to perform holy Duties with freedom , alacrity and zeal , in such a manner as is acceptable to God. In short , saving Grace is distinguish'd from that which is common to the Unregenerate , by its prevalency and constancy . There may be a declination in the Saints tending to a downfal ; but the Seed of God , that supernatural Grace that remains in them , will by the Power of the holy Spirit recover the Supremacy . Others may be enlightned , and feel some good Motions , and transient Touches ; as Saul had his rapture among the Prophets ; but they are not truly , entirely , and perseveringly converted to God ; they are not proof against the allurements or Terrors of the World. They make a fair Profession till they are tried by Temptations . Congealed drops of Water appear like solid Chrystal , till the warm beams of the Sun dissolve them , and discover the hypocrisy of the Chrystal . False Jewels may seem to have the lustre of Diamonds , till they are broke by a fall , and discovered to be Glass . Thus the Riches , the Honours and Pleasures of the Flesh melt some , and temporal Evils break the Resolutions of others , and make it evident they were not sincere Converts . But where the holy Spirit savingly works , he is said to dwell : he is not like a Passenger , or a Tenant at will , that neglects the House , and suffers it to fall into ruine , but as the Proprietary and Owner he keeps perpetual residence in true Christians , and by his continual Influence preserves them from final Apostacy . Now from hence we may judg whether we have an Interest in Christ and his Benefits . For the Apostle clearly tells us , That if any Man have not the Spirit of Christ , he is none of his . By this sacred Signature , we are appropriated to Christ , and visibly distinguished from the World. For though the secret and pure Influences of the Spirit in the Soul are only known to the Person that feels them , yet his active Inspirations are declarative of his Presence and Power in the outward Conversation . As the Wind that is of so thin and subtil a nature that 't is invisible in it self , but we certainly know from what Point it blows by the course and way that the Ship makes : thus the Spirit of God , who is compared to the Wind , is discovered by an infallible Indication , his Fruits and Effects in a holy Life . And those who have communion with Christ by his Spirit , have a share in his Victories , and may with confidence meet the last Enemy , Death : For we are assured , If the Spirit of him that raised up Jesus from the dead , dwell in us , he that raised up Christ from the dead shall also quicken our mortal Bodies , by the Spirit that dwelleth in us . A preparative conformity to Christ in Grace , will be followed with a consummate in Glory . But those who never felt the sanctifying efficacy of the Spirit in their Hearts and Lives , though they are Christians in profession , yet they have no other Union with Christ , than a dead Branch with a Tree that receives no sap and virtue from it ; or an artificial Member joined to the Body , that may have the outward clothing and ornaments proper to that part , but derives no Life and Sense from it . Whoever is in Christ is a new Creature . And only those who partake in the first Resurrection from Sin , shall be exempted from the Power of the second Death , and upon just grounds are freed from the Terrors of the first . To apply this Point , let us , 1. Consider our dear Obligations to our blessed Saviour , who to free us from the sting and enslaving fear of Death , submitted to it with all its Terrors from God and wicked Men. He felt a Sadness to an Agony in his Soul , and suffered the equal extremities of Ignominy and Torment in his Body . The Favour of God was intercepted from him , that it may shine upon us in that gloomy hour . And all his terrible Sufferings , though foreknown by his enlightned Mind , could not weaken his determined Will to undergo them for us : But when Peter regarded with a more tender eye his Life than our Salvation , he was repell'd with indignation : Unparallel'd Love ! no less than Divine , transcending all the Instances of humane Affection . The highest kind and excess of Love amongst Men is to die for another , and the highest degree in that kind is to die to save an Enemy ; and of this our Saviour is the singular Example : Love incomprehensible ! it passes knowledg , and all understanding but his who express'd it . His Love was equal to the heighth of his Glory from whence he descended , and the depth of his Sufferings that he sustained in our stead . By washing us from our Sins in his Blood , he makes us Kings , dignifies us with spiritual Soveraignty over not only defiling , but disturbing Passions . The freest and most confident Sinner in the World , that rebels against the Divine Laws without restraint , is a Slave not only under the Chains of his imperious Lusts , but in that he is liable to the scourgings of Conscience when ever awaken'd , and to the servile fear of Death every day . But the sincere Christian has a clear and sweet Peace , a blessed Tranquillity , from the tormenting apprehensions and fears of Death , that are the just consequents of Guilt . One of the ancient Romans highly celebrates the Astronomers , who discover'd the true Causes of the Eclipses of the Sun and Moon , and freed the World from the double darkness of Ignorance and Fear ; for before that Discovery , Men believed the obscuring of those great Lights were the fainting fits of Nature , and mortal Symptoms threatning an universal Calamity . But what Praise and Blessing is due to our Saviour , who hath given us infallible assurance that the Death of the Righteous is not , as the Heathen World imagin'd , an irreparable loss of Life , but a short eclipsing of this low and mean Light that is common to sensitive Creatures , to be restored more excellent and permanent in Heaven ; where those Stars shine in the Divine Presence for ever ? Thanks be to God which gives us the Victory through our Lord Jesus Christ. This should render him infinitely precious to us , and inflame our Hearts with Desires equal to our Obligations to serve him . 2. Let us make it the main Business of our Lives to remove from our Souls the just Fears of Death . 'T is one of the solemn Follies of the World to fear where there is no cause : As if a Sentinel should mistake Gloworms in the Night for lighted Matches , and give a false Alarm : but 't is a worse Folly , though pleasing , not to fear when there is the greatest Reason to excite it . And 't is so in the present Case : for the most are without the Fear of Death , that should make them serious in preparing for it : nay , to maintain their Security , are as unwilling to hear Conscience declare the Wretchedness of their Condition with respect to Eternity , as Ahab was the Prophet Micaiah , who always foretold evil things to him . 'T was the chief Design of the Philosophers , by Principles of Reason to fortify themselves against all frightful Accidents , and with a masculine Mind , with an Heart ardent , and with generous Spirits to * encounter this inevitable Evil. When one of them was threatned by the Emperor Antigonus with present Death , he boldly replied , Threaten this to your dissolute Courtiers that are softned and melted by sensual Pleasures , and easily receptive of terrible Impressions , not to a Philosopher to whom Death is contemptible in any Appearance . This was a piece of affected Bravery ; for Pagan Philosophy could never furnish them with Armor of Proof against the Dart of our last Enemy . But the Gospel assuring us that Death is an Entrance into Immortality , makes that to be the Reality of a Christian , that was a vain boast of the Philosophers . Now that we may be establish'd in that blessed Tranquillity that Death cannot discompose , the following Directions are infinitely useful . 1. We must give all Diligence to be in a State of Reconciliation with God. The things requisit to that are , as the Apostle declares , Repentance towards God , and Faith in the Lord Jesus Christ. Repentance includes a Godly Sorrow for Sins past , with a Detestation and forsaking them sincerely , without Hypocrisy , and entirely , without Partiality in the Heart and Conversation . 'T is call'd Repentance from dead Works : the proper Name of our Sins , that deserve Eternal Death . By Repentance we return to Obedience that is due to God our Maker and Lawgiver . Faith respects the Redeemer , who by his Blood shed on the Cross , and pleaded in Heaven , reconciles God to penitent Sinners . The Belief of his merciful and powerful Mediation for our Acceptance and Pardon , Works by Love , and constrains us to dedicate our selves in a devoted Propriety to his Glory and Service , and to live according to that Dedication . These two are absolutely necessary to the vital and salvifical State of a Christian. And as soon as a Person sincerely repents and believes , he is justified before God ; and , if he dies , will certainly obtain eternal Glory . This should be the early and most speedy Work of our Lives : for the Delay of Repentance , and Neglect of securing the Favour of God , arms Death with more Stings and Terrors . The infinite Danger of this I will unfold , to awaken the Careless and Secure . The Devil is a Sophister in Perfection , and his ordinary and successful Artifice to elude the force of present Conviction , and wrap Men in Sin and Damnation , is to induce them to delay the great Work of the Soul till afterward . He is not so foolish to tell them , as he did our first Parents , Ye shall not die , for the Temptation is so palpable , that it could deceive none . Though the Evidence and Certainty of supernatural Truths , that disturb the Security of Sinners , is sometimes obscur'd by affected Doubts , yet there is no Artifice that can resist the full and strong Conviction in Men , that Death is inevitable . Though Nature recoils from it with Abhorrence , yet this sad Truth is so visible , that it forces an Assent from all . Those who are titular Gods , the greatest Princes , are not so vain as to pretend to an Exemption by Priviledg from that fatal Necessity ; they cannot fancy to be imbalm'd alive , and that Nature may be made incorruptible by Art : The Palace is as near the Grave as the Cottage : therefore the Devil cherishes in Men fond hopes of a long Life : As some optick Glasses deceive the Sight , and make a superficial Representation in Colours on a Wall but two or three Steps distant , appear a long deep Gallery . Thus the Tempter by a dangerous Deceit presents to the Imagination the fatal term at a great Distance ; and since he cannot lessen the Certainty of Death in Mens Belief , he removes the Image of it out of their Memories , to weaken the Impression that it is capable to make on their Affections : they dare not venture to die , as they live , careless of Salvation , and unprepared for their Accounts with God ; therefore they suspend the Workings of Conscience by a seeming Compliance ; they resolve at random to convert and reform hereafter , but will not determine at present to forsake their Sins . The Tempter insinuates , there will be a long Interval between the present time and the last hour , that shall decide their State for ever ; that it will be a convenient season to prepare for the other World when they have done with this ; as if Repentance were best at last , when there are no Temptations , and therefore no Danger of retracting it . And the Heart of Man is a great Flatterer , very subtile to deceive and ruin him with vain Resolutions of a devout Retirement , and becoming seriously religious hereafter ; and thus by an easy Permission he gratifies the present Desires of the Flesh , and goes in a Circuit from one Vanity to another , till Death surprize the Presumer . 'T is very applicable to this purpose , what is related of Alcaeus the Poet , who from every season of the Year , took Arguments to give a new Title to his Intemperance ; The Spring he said , required liberal drinking in Sign of Joy for the Renovation of Nature ; the Summer to temper our Heat , and refresh our Thirst ; 't was due to Autumn that is dedicated to the Vintage ; and Winter required it to expel the cold , that would congeal the Blood and Spirits . Thus he pleaded for the Allowance of his Excess . And so Men in the several Ages of Life , ( that are correspondent to the Seasons of the Year ) frame some Excuses to delay Repentance , and give some colour to their Rebellion against God , who commands us to hear his Voice to Day , obediently and immediately , upon no less Penalty than being excluded from his blessed Rest for ever : Yet the self-deceiving Sinner preaches another Gospel to himself , and thinks the Vanities of Childhood , the Pleasures of Youth , the Business of Middle-Age , and the Infirmity of Old Age , are plausible Pretences to put off the serious Work of Repentance : O that such would duly consider the desperate Uncertainty upon which Men build their Hopes of a future Repentance , and Divine Acceptance . 1. Men delay Repentance upon the Presumption of a long Life : But what is more uncertain ? 'T is the Wisdom and Goodness of God to conceal in his impenetrable Counsels the time of our Sojourning here : For if Men , though liable to Death every hour , and therefore should be under just Fear , lest it surprize them unprepar'd , yet against so strong a Curb , run with that exorbitant vehemence after the present World ; how much more licentious would they be , if secured from sudden Death ? But none can promise to himself one Day . Death comes not according to the order of Nature , but the Decree of God. How many in the Flower of their Youth and Strength thought themselves at as great a Distance from Death , as the East is from the West , when there was not the space of an Hour between them and Death , between them and Hell ? The Lamp suddenly expires by a Blast of Wind , when there is plenty of Oil to feed it . The rich Man pleased himself with Designs of sensual Enjoyments for many years , yet did not see the dawning of the next Morning : Thou Fool , this Night shall thy Soul be required of thee . This Sentence is pronounced in Heaven against thousands that are now alive , conversant in the Vanities and Business of the World , Eating and Drinking , Playing and Trading , and all unconcerned as to dying , yet shall breath their last before to Morrow , and their unwilling Souls be rent from the Embraces of their Bodies . In various manners Men die from inward and outward causes ; an Apoplexy , an Imposthume , a Flux of Rhume stopping Respiration , kills the Body without any presaging Signs of Death : As if the Roof and all the Chambers should fall within the House , while the Walls are standing entire : And how many unforeseen Accidens , and therefore inevitable , put a sudden Period to Life ? Is it not our truest Wisdom by an early Repentance to prepare for Death , when the Season is certainly short , and but uncertainly continued , and the Omission is irreparable ? 2. Suppose Life be continued , yet Sinners that delay Repentance , can have no rational hopes that they shall sincerely repent in time to come . For , 1 st . Saving Repentance is the Gift of God : and is it likely that those who have been insensible of the loud and earnest Calls of the Word , inflexible to the gracious Methods of his Providence leading them to Repentance , should at last obtain Converting Grace ? The Gales of the Spirit are very transient and blow where he pleases ; and can it be expected that those who have wilfully and often resisted him , should by an exuberant Favour receive afterwards more powerful Grace , to over-rule their stubborn Wills , and make them obedient ? To expect Divine Grace and the powerful Workings of the Spirit , after long resisting his Holy Excitations , is both unreasonable and unrevealed . 'T is written as with a Sun-beam , that God will graciously pardon repenting Sinners that reform their Lives , but 't is no-where promised that he will give Saving-Repentance to those who securely continue in Sin , upon a corrupt Confidence they will repent at last . Our Saviour threatens to him that neglects the improving the Grace that is offer'd , That which he hath shall be taken away : Yet Men unwilling at present to forsake their Sins of Pleasure and Profit , vainly hope they shall obtain Grace hereafter , without any Promise from God , and against the Tenor of his Threatnings . God has threatned that his Spirit shall not always strive with rebellious Sinners , and then their State is remediless . This may be the case of many in this Life , who are insensible of their Misery . As consumptive Persons decline by degrees , lose their Appetite , Colour , and Strength , till at last they are hopeless : So the Withdrawings of the Spirit are gradual , his Motions are not so strong nor frequent ; and upon the continued Provocations of the Disobedient , finally leaves them under that most fearful doom , He that is filthy , let him be filthy still ; He that is unrighteous , let him be unrighteous still : and thus punishes them on this side Hell , as he does the Damned , by giving them over to Sin. 'T is a bloody Adventure for Men to indulge their carnal Appetites , as if they had infallible Assurance that they should not die in an impenitent State. The Delayer does not regularly trust , but tempt God. 2 dly . Suppose the Holy Spirit be not totally withdrawn , yet by every Day 's Continuance in Sin , the Heart is more hardned against the Impressions of Grace , more averse from returning to God , and Repentance more difficult and hazardous . The last guilty Disposition that seals up the Damnation of Sinners is Impenitence . Now he that delays the returning to his Duty , shall have more cause to repent hereafter , but less Will and Power ; for Sin repeated , makes him more uncapable of Repentance , and that which is Indisposition , will become Averseness and Obstinacy . The Heart with Difficulty changes its last End. Actions may be suddenly chang'd , when there is a Disability to perform them ; but the inward Inclinations to Sin , without supernatural renewing Grace , remain . 'T is therefore the Subtilty of the old Serpent to make the Entrance of Sin easy : for he knows that Custom is a second Nature , and has a mighty Power in us : Can an Ethiopian change his Skin , or the Leopard change his Spots ? then may you who are accustomed to do Evil , do good . If Sin in its Infancy can make such Resistance , that the Spirit of Grace is foil'd in his Motions to rescue the Soul from its Bondage , how much more when 't is grown into a confirm'd Habit ? Therefore the Apostle urges so zealously ; To Day if you will hear his Voice , harden not your Hearts , lest any be hardned through the Deceitfulness of Sin. 3. How uncertain is it whether God will accept the Addresses of such at last ? We are commanded , Seek the Lord while he may be found , call upon him while he is near . The Limitation implies , if the Season be neglected , he will hide his Face for ever . Now in cases of great Moment and Hazard , what Diligence , what Caution should be used ? 1 st . Consider how derogatory it is to his Majesty , to offer to him the Dregs of our Age , the Reliques of a licentious careless Life , spent in the Works of Vanity . Is this to give Glory to God ? Contempt provokes Superiours as much as actual Injuries : How vilifying is it of his excellent Greatness , that Men lavishly waste the best of their Time and Strength upon their Lusts , and when through Weakness of Age , or the Violence of a Disease , they can no more do the Acts of Sin , nor relish the Pleasures of Sin ; to presume that God will upon their Prayers forgive their Sins so long indulg'd , and of such violent Provocations , and receive them into his Kingdom , as if he could not be happy without them , and it were his Interest to receive them ? God has laid his Exceptions against such Addresses : He may justly stand upon his Greatness and Honour : If ye offer the Blind for a Sacrifice , is it not evil ? And if ye offer the Lame and Sick , is it not evil ? Offer it now to thy Governour , will he be pleased with it , to accept thy Person , saith the Lord of Hosts ? As the Lord upbraids the Jews for their black Ingratitude in barginning for thirty pieces of Silver , to have him betrayed to their Malice ; a goodly Price that I was prized at of them . So when there is an universal Prostration of all the Powers and Faculties , when the Spirits are damp'd , the vital Heat is check'd , and the function of the senses is obstructed , then to seek to God for Mercy , and to make fair Promises of Obedience , he may justly reproach the Presumer , a goodly time you have alotted for me ! Your Youth and Strength , the Golden Age of Life , has been wasted on your Lusts , and in the Business of the World ; and the wretched remains you think worthy of my Acceptance . 2 dly . Consider what Sincerity or moral Value is in Religion that meerly proceeds from bitter Constraint ? 'T is a Rule in Law , Falsum est eam peperisse , cui mortuae filius extractus est : 'T is not a natural Birth when the Child is extracted from the dead Mother : 'T is not genuine Piety that is extorted by the rack , whilst the Heart full of Reluctancy does not truly consent : Pure Religion flows uncompell'd from Love to God ; 't is the Dregs that come forth with pressing . 'T is observ'd of the Israelites , that when God slew them , they sought him , and returned and enquired early after God. But 't is added , Nevertheless they did flatter him with their Mouths , and they lied to him with their Tongues ; for their Hearts were not right with him , neither were they stedfast in his Covenant . How often does Experience convince us of the Inefficacy of a Sickbed-Repentance ? How many that were very devout and mournful with one Foot as it were in the Grave , and another in Hell , and were as a Brand pluck'd out of the Fire ; yet when the Fear of Death is removed , all the Terrors of Conscience , the religious Affections that were felt and express'd by them , vanish as the Morning-Dew ? Now converting Grace is distinguish'd by its radication and efficacy , not only from the mere Pretences of those who know their own Insincerity , but from the real Workings of Conscience , and the imperfect Dispositions to Good that are in the Unrenewed . And those Persons who with the return of Health , have returned to their Sins , if they had died with their religious Resolutions , would have presum'd , that their Repentance was unto Life , and of their Interest in the Divine Mercy . The Heart is deceitful above all things , and above all things deceitful to it self . Besides , when Sinners are plunged in deep Distress , when the shadow of Death sits upon their Eye-lids , they may with plentiful effusions of Tears desire God to receive them to Heaven , not to see and praise his adorable Excellencies , not to please and glorify him for ever , but as a Sanctuary from revenging Justice , a Refuge from Hell. And will such Prayers prevail ? What swells the Confidence of Sinners , but unworthy Notions of God , as if a forc'd and formal Confession of their Sins could deceive his all-discerning Eye ; and Desires merely terminated on themselves , were sufficient to reconcile his offended Majesty ? 3. There is nothing renders Men more unworthy of Mercy than continuance in Sin , upon presumption of an easy Pardon at last . This is the most provoking Abuse of his Goodness and Long-suffering , that should lead them unto Repentance . He can in the twinkling of an eye , in the beating of a Pulse cut off the Sinner : 't is as easy to his Power as to will it . And there is no Consideration should be so melting and moving as his Clemency . We read of David , that he had more than once in his power Saul his unjust and cruel Enemy , yet spared him : the effect of it was , that Saul was softened , and under such compunction of Spirit , that he wept , confess'd his Guilt , and persecuted him no more , overcome by that unexampled Love : If a Man find his Enemy , will he let him go ? Yet Men take advantage from the Goodness of God , securely to despise his Laws . The habitual Sinner thinks that God is so gracious , such a Lover of Souls , so easy to be intreated , that upon his dying Prayer , Lord , remember me in thy Kingdom , the Answer will be , To day shalt thou be with me in Paradise . This is the deceitful Principle upon which Men usually build their Hopes , as their Actions , that bear the Image of their Minds , clearly manifest . Now this presumptuous Indulgence gives the deepest grain to their Sins , and makes them more uncapable of Pardon . Chrysostom observes , that Judas was encouraged to betray his Master , presuming on his Lenity , Goodness , Benignity , which Considerations intolerably aggravated his Treason , and confounded his Hopes . There is a dreadful threatning against those who reject the Invitations of Grace in their Prosperity , and when the righteous Judg comes to Sentence and Execution , are earnest Suppliants for Mercy . Because I have called , and ye have refused ; I have stretch'd out my Hands , and no Man regarded : But ye have set at naught all my Counsel , and would none of my Reproof : I will also laugh at your Calamity , and mock when your Fear comes : When your Fear comes as a Desolation , and your Destruction as a Whirlwind , when Distress and Anguish come upon you ; then shall they call upon me , but I will not answer ; they shall seek me early , but shall not find me : For they hated Knowledg , and did not choose the Fear of the Lord. A doleful Case beyond all possible expression ! when the sinful Creature , forsaken of all Comforts below , addresses to Heaven for Relief , and meets with Derision and Fury , Scorn and Indignation . The foolish Virgins , careless to prepare for the Bridegroom 's Coming , in vain at last discover'd their want of Oil , in vain sollicited the wise Virgins for Supply , in vain knock'd at the door , crying , Lord , Lord , open to us ; the Answer was severe and peremptory , I know you not ; and they were for ever excluded from the Joys of Heaven . 4. How incongruous is it to delay the solemn Work of Reconciliation with God till the time of Sickness . This is an Affair wherein our transcendent Interest is concerned , and should be performed in our most calm and sensible Condition , when we are most capable of reflecting upon our Ways , and making an exact trial of our selves , in order to our returning to God by a holy Change of our Lives . Now that the Time of Sickness is not a convenient Season for this Work , is sadly evident ; for some Diseases are stupifying , and all the Powers of the Soul are benumm'd in a dull Captivity ; so that the sick Man only perceives with his animal Faculties . Some Diseases are tormenting , and cause a great Disorder in the Soul , and distract the Thoughts from considering his spiritual State. When the Storm is at the highest , and the Pilot so sick that he can give no Directions , the Ship is left to the fury of the Winds , and escapes by Miracle . When there is a Tempest in the Humours of the Body , and the Soul by Sympathy is so discompos'd , that it cannot apply it self to prepare for its appearance before the Divine Tribunal , what danger of being lost , and passing from a short Agony to everlasting Torment ? Besides ; Suppose the Sickness more tolerable , yet how unfit is a Person weak and languishing , when Sense and Conscience are both afflicted , to encounter with the cruel Enemy of Souls ? All that sincerely seek Peace with God , must expect fierce Anger and War from Satan : therefore 't is a point of necessary Wisdom , whilst our Bodies and Minds are in the best order , to be preparing against his Assaults . 5. Consider how uncomfortable it is to delay Repentance till Age and Sickness , when the Fruits of it are not so evident nor acceptable : In evil days , and the Approaches of Death , 't is very hard to discover the Sincerity of the Heart , whether Repentance proceeds from Holy Principles , whether the Sorrow then express'd be Godly for Sin , or meerly natural , for Punishment ; whether the good Resolutions be the Effects of permanent Fidelity , or of violent Fear , that will vanish , the cause being removed . When the Invitations to Sin cease , there may remain a secret undiscerned Love to it in the Heart , which is the Centre of Corruption , and Root of Apostacy . The Snake that seem'd dead in the Frost , revived by the Fire . The inordinate Affections that seemed mortified , when the sensitive Faculties were disabled to carnal Enjoyments , may have inward Life , and will soon be active and vigorous in the Presence of Temptations . And that a Deathbed-Repentance is usually deceitful , appears from hence , that not one of a thousand that recover from dangerous Diseases are faithful in performing their most sacred and solemn Vows . How many having the Sentence of Death in themselves , and under the Terrors of the Lord , have expressed the greatest Detestation of their Sins , and resolved , as they thought sincerely , if God would spare them , to reform their ways , to become new Creatures , exemplary in all Holy Conversation ; yet the Danger being over , their Heats of Devotion expire as they revive , and their Lusts recover Strength with their Bodies , and being suppress'd only by Fear , are more fierce in their Return . Their Hearts were as Marble , that in rainy Weather seems dissolved into Water , but 't is only from the Moisture of the Air , and remains as hard as ever : When the Fear of Death is removed , all their Promises of Reformation are ineffective , as violent and void ; all their religious Affections vanish as the Morning-Dew . Now if these Persons had died before this visible Trial and Discovery , they had past into the other World with the Reputation of true Penitents , deceiving others with their Prayers and Tears , and liberal Promises , the outward Signs of Repentance , and deceived themselves by the inward Workings of an alarmed Conscience : Therefore Ministers should be very circumspect in applying the Promises of Mercy to Persons in such a State ; for an Error in that kind has fearful Consequences . A little opiate Divinity may quiet the Mind for a time , but the Virtue of it will be soon spent , and the Presumer perishes for ever . But suppose a dying Person with true Tears and unfeigned persevering Affections returns to God ; Can he have a comfortable Assurance of his Sincerity ? Indeed the Searcher and Judg of Hearts will accept him : but how doubtful and wavering are his Hopes ? what anxious Fears are in his Breast , lest he builds upon a sandy Foundation ? And how dreadful is it to appear before the Tribunal of God , and expect an uncertain Sentence ? But Sinners still please themselves in this , that God has effectually called some at the last Hour , and they may find the same Favour with others . To this I answer : 1. 'T is true , we have some rare admirable Instances of God's Mercy and Grace , the dying Thief and some others , which shew'd 't is possible with God to abolish the most confirmed Habits in a short time , and by a swift Conversion to prepare a Sinner for Heaven . But these miraculous Examples are not to be drawn into Consequence for the Encouragement of any in their Sins . A ‖ Prince will not endure that his free Favours should be made a Law to him , and the special Privilege of some be extended to all ? As Thales said , An old Mariner that has escap'd the various Dangers by Rocks and Storms at Sea , was a new Miracle : So that one who has lived an obstinate Sinner , dies a penitent Believer , is very rare and extraordinary . What our Saviour said concerning the Salvation of rich Men , is justly applicable to this Case , That it was as easy for a Camel to go through the eye of a Needle , as for a rich Man to enter into the Kingdom of Heaven . This so astonish'd the Apostles , that they cried , Who then can be saved ? To mitigate the Difficulty , he remembers them of the Divine Omnipotence : All things are possible with God. Thus for one who has been hardned in a long course of Sin , and making himself meet for the Company of damned Spirits in Hell , to be at last suddenly prepared and received into the pure and glorious Society above , is possible , but possible only as Miracles are by the Efficacy of Infinite Power ; and we cannot reasonably expect such Miracles . And are Heaven and Hell such trivial things as to be left to an Uncertainty ? Are not Men concern'd in another manner in the Affairs of this World ? How careful to prevent the Sentence of Death , of Imprisonment , of Banishment ? How diligent to obtain some temporal Advantage ? Yet how neglectful in things of highest importance ? It may be , says the secure Wretch , God will give me Repentance at last , as he did to others . Remember you speak of that that most nearly concerns your Soul , and dare you venture the Salvation of an immortal Soul upon a naked possibility of receiving Grace ? What reasonable Person would neglect a Disease that may prove deadly , and rely on extreme Remedies ? And can you be guilty of such a cruel Indifference , such a desperate Carelessness , as to leave eternal Salvation and Damnation to a peradventure ? 2. Consider how many thousands have died in their Sins , and of them great Numbers cherish'd fallacious Hopes of repenting at last . Diagoras the Atheist , that denied a governing Providence of things in this lower World , the Sphere of Mutability , when one for his Conviction shewed him in the † Temple of Neptune many votive Tables , containing the grateful Acknowledgments of those who by Addresses to the Gods in dangerous Storms , had arrived safe at their Ports ; and ask'd him , Whether he had observ'd those numerous Testimonies for Divine Providence ? He replied , I see them ; but how many having invocated Neptune , yet perish'd in the Ocean , and never came to pay their Vows for Deliverance ? 'T was Impiety in him to argue so against God's disposing Providence ; but it may be justly said to those who neglect their present Duty , presuming upon some Examples of his glorious Goodness on those who were converted and saved in their approaches to Death . How many have finally miscarried in shooting that Gulph , to one that has arrived safe at Heaven ? How many that presume , upon their Youth and Strength , to delay Repentance , are suddenly cut off ? the first Symptom of their Sickness is Death . And what the Angel with such solemnity declar'd , that Time should be no more , is verified concerning them by an unexpected Dissolution . How many , when sick , hope either by the Vigour of Nature , or the Virtue of Medicines , to overcome the Disease ? and this Hope is cherish'd by the mortal Kindness , the cruel Deceit of Friends , who are unwilling to discover their Danger , lest their Spirits should sink under the apprehension of it . And thus deluded , many never see Death till they feel it , and perish for ever in their Impenitence . How many that are guilty and graceless , when distant from Death and Hell but a few hours , yet from Atheism are secure as Jonah , who slept in the midst of a Tempest at Sea ? The Tenour of their Lives discovers this to be Divine Vengeance , they are seiz'd by a Spirit of Slumber , and pass without fear into the State of everlasting Desperation . How many are deceived with the appearance of Repentance , and mistake a false Peace for a true , and asswage the anguish of Conscience by palliating Remedies ? Their Sorrow for Sin , their Prayers , their Resolutions of Reformation , are the product of servile Fear , that is ineffectual to Salvation : And as 't is with crafty Tradesmen , that take up much upon Trust , when near breaking ; so they are very liberal of the Promises of Amendment , when they are near dying . From hence they vainly presume that God is reconcil'd to them , whose all-discerning Eye sees the inward Spring of their Sorrows , and the Principle of all their religious Resolutions is the guilty fear of eternal Judgment . Now a false Tranquillity is more terrible than the Storms of a troubled Spirit : for those who hope upon deceitful grounds , are in the most hopeless State , neglecting what is requisite in order to Salvation . Thus innumerable pass in a Cloud of Delusion to the Kingdom of Darkness . And how many who have lived in careless Security , as if they had made a Covenant with Death , when Conscience is awaken'd , and looks into the depth of their Guilt , when they see Death before them attended with Judgment , and Judgment with an everlasting Hell , as we read of Sisera , who from extream Fear , pass'd to extream Security ; so on the contrary , these Self-deceivers from Security have fallen into Despair . Then Truth and Conscience that were so long under unrighteous Restraints , break the Fetters , and terribly charge the Sinners : Then innumerable Acts , which they thought to be innocent , appear to be Sins ; and Sin that they made light of , to be infinitely evil , and in the highest degree hateful to God. And sometimes by the Suggestions of the Enemy of Souls , they are overwhelmed with Despair , and their last Error is worse than the first . The Devil makes his advantage of the timerous Conscience , as well as of the seared : Solitude is his Scene as well as the noisy Theatre ; and by contrary ways , either Presumption or Despair , brings Sinners to the same end . He changes his Methods according to their Dispositions ; the Tempter turns Accuser ; and then such who had but a dim sight of Sin before , have an over-quick sight of it , and are swallowed up in an abyss of Confusion . The Condition of such is extreamly miserable . 'T is observed of those who are bitten with a mad Dog , that their Cure is extream ‖ difficult , if not impossible ; for being tormented with Thirst , yet are so fearful of Water , that the sight of it sometimes causes sudden Convulsions and Death . This is a significant Emblem of a despairing Soul : For when inraged Conscience bites to the quick , the guilty Person fill'd with Estuations and Terrors , ardently thirsts for Pardon , yet fearfully forsakes his own Mercies . Whatever is propounded to encourage Faith in the Divine Promises , he turns to justify his Infidelity . Represent to him the infinite Mercies of God , the unvaluable Merits of Christ sufficient to redeem the lost World , it increases his Despair , because he has perversly abused those Mercies , and neglected those Merits . The most precious Promises of the Gospel are killing Terrors to him : as the sweet Title of Friend , wherewith our Saviour receiv'd Judas when he came to betray him , was the most stinging Reproach of his perfidious Villany . Thus it appears how dangerous it is to delay Repentance and Reconciliation with God till Sickness and a Death-bed , when the remembrance or forgetfulness of Sin , the sense or security of Conscience may be equally destructive . The Sum of what has been amplified in this Part is this : A vain hope of living long , and being reconcil'd to God when Men please , is the fatal Foundation of their Sins and Misery . They apply the Word of God against the Mind of God , and securely provoke him , as if they could take Heaven by Violence , in contradiction to the Gospel . But they usually dispose of that time they shall never enjoy , and presume upon that Mercy and Grace they shall never obtain . We are commanded to seek the Lord while he may be found ; a sad Intimation that 't is not in our power to find him to our Comfort when we please : He spares long , but abused Patience will deliver Sinners to revenging Justice . Sampson was three times in the Chamber of his Lust , expos'd to Treachery , and escap'd ; but the fourth time he said , I will arise , but was surprized by his Enemies , and lost his Strength , and Sight , and Liberty . How justly will the wilful neglect of Salvation so long , and so compassionately offer'd to Sinners , render the Divine Mercy inexorable to their Prayers and Tears at last ? When a Roman Gentleman that was wont to revel in the night , and sleep in the day , had wasted a great Estate by Luxury , he petitioned the Emperor Tiberius to relieve his Poverty , and was dismiss'd with this upbraiding Answer , Serò experrectus es , you are risen too late . He never open'd his Eyes to see his Condition till it was past Remedy . This is the sad Case of many that waste the Seasons of Grace , and are careless of their Duty , till upon the point of perishing , and then address themselves to God for his Favour and Pardon , but are justly rejected with the reproaches of their obstinate neglect of Salvation in the time of their Lives . I doubt not that some are wonderfully converted and saved at last ; but these special Mercies are like our Saviour's miraculous healing the two blind Persons as he was passing in the way , when great numbers of the Blind remain'd uncur'd . We read a prodigious Story in the Book of Kings , that a Captain and his fifty Men commanded Elias to come to the King , and immediately a Tempest of Lightning destroyed them . Now who would think that another Captain with his fifty should be so desperate , that having the Ashes and Relicks of those miserable Carcasses before their Eyes , as to make the same Citation to the Prophet ? yet they did , and provok'd the Justice of Heaven to consume them . And this Madness is exemplified in thousands every day ; for notwithstanding they see Sinners like themselves cut off in their evil Ways , they continue unreformed , as if they were fearless of Hell , as if resolved to secure their own Damnation . I would not from what has been represented in this Matter so universally useful , discourage any that have lived in a course of Sin , from earnest seeking to God in their last Hours : For even then they are not utterly destitute of Hope . The Gospel sets forth the Mercy of God to returning Sinners , in various Representations and Expressions of admirable Tenderness . When the lost Sheep was recovered , there was Joy , as if a Treasure had been found . The Prodigal had wasted his Estate in Lasciviousness and Luxury , and by a harsh reduction came to himself , reflected with shame upon his Folly and Rebellion , and the sense of his Misery ( not a more ingenuous or noble Principle at first ) compell'd him to go to his Father , to try what his Affection would do . And it was not a vain presumption , for he found the effects of fatherly and compassionate Love : When he was a great way off , his Father saw him , and had Compassion , and ran and fell on his Neck , and kissed him . And the Son said , Father , I have sinned against Heaven , and in thy sight , and am no more worthy to be called thy Son. But the Father said to his Servants , Bring out the best Robes , and put a Ring on his Finger , and Shoes on his Feet ; and bring hither the fatted Calf , and kill it ; let us eat and be merry , for this my Son was dead , and is alive again , was lost , and is found . The Design of Christ was to represent his Heavenly Father in that Parable : and to wounded Spirits that feel the intolerable weight of Sin , the Mercy and Mildness of the Gospel is to be exhibited . God is rich in Mercy to all that call upon him in Truth . But to tell Sinners who securely proceed in their sinful Ways , that they may be saved at last , and notwithstanding their presumptuous Repulses of God's Calls to his Service , yet think they may come into the Vineyard at the eleventh hour , and be rewarded , is to give countenance and protection to Sin , and to harden them to Destruction ▪ Poison is not cured by giving Food , but Antidotes , that put Nature into a Passion till it be expelled . The Terrors of the Lord can only prove medicinal to such depraved Souls . To conclude this Argument , let us seriously consider the Revelation God has afforded of himself in the Gospel : He is a Father and a Judg ; Justice and Holiness as well as Mercy are essential to his Nature , that our Affections may be accordingly moved towards him . If ye call on the Father , who without respect of Persons judgeth according to every Man's Work , pass the time of your sojourning here in fear . Presumption and Despair are very dishonourable to God , and pernicious to the Soul : the one destroys the Fear , the other the Love of God. But Hope contemper'd with Fear , has an excellent Influence in the Christian Life . As the Ballast and the Wind are both necessary , that the Ship may sail safely ; without the Wind the Ship can make no way ; and without Ballast 't is in danger of oversetting by every Gust . Thus Hope and Fear are necessary to bring us safely to Heaven . Fear without Hope chills , and stupifies the Vigour and Alacrity of the Soul , that it cannot come to God : and Hope without Fear , makes it vain and careless of its Duty , and liable to be overthrown by every pleasing Temptation . Briefly , let us rightly understand the Tenor of the Evangelical Promises of Pardon and Grace : they are conditional and applicable only to penitent Believers . And unfeigned Faith purifies the Heart , works by Love , and is the living Principle of universal Obedience . And Repentance unto Life is productive of all good Fruits in their Season . Without Faith and Repentance we can neither be justified in this World , nor glorified in the next . Be not deceived , God is not mocked : as a Man sows , so shall he reap . He that sows to the Flesh , shall of the Flesh reap Corruption : he that sows to the Spirit , shall of the Spirit reap Life everlasting . 2. The careful preserving our selves from wilful presumptuous Sins , is an happy means to render Death comfortable to us . Sins of Ignorance and Infirmity , of sudden Surreption and Surprize , the best Men are not freed from in the present State : and being the daily motive of our Grief , and serious circumspection to prevent them , are consistent with the regular Peace of Conscience , and the Friendship and Favour of God. But great Sins in their matter being so contrary to natural Conscience , and supernatural Grace , or Sins presumptuous in the manner of their commission , such as proceed from the choice of the perverse Will against the inlightned Mind , whatever the matter or kind of them be , are direct Rebellion against God , a despising of his Command , and provoke his pure Eyes , and make the aspect of Death fearful . The Spirit seals our Pardon and Title to Heaven as the holy Spirit ; his Testimony , that we are the Children of God , and Heirs of Glory , is concurrent with the renewed Conscience , and distinguish'd from the ignorant Presumptions , blind Conjectures , and carnal Security of the Unholy . As the sanctifying Spirit he distinguishes true Christians from the lost World , appropriates them to God , confirms their present Interest in the Promises of the Gospel , and their future Hopes . Briefly , Grace is the most sensible effect and sign of God's special Favour , the fruit of Election , and the earnest of Glory : and the Truth of Grace is most clearly and certainly made evident by the continual Efficacy of it in the Conversation . The observation of our Hearts to suppress unholy Affections , and of our Senses to prevent them , a constant course of Holiness in our Lives , ( though many Frailties will cleave to the best ) is usually rewarded with great Peace here . God has establish'd a connexion between our Obedience and his Comforts . Those that keep themselves pure from the Defilements of the World , have the white Stone promised , the bright Jewel of assurance of God's pardoning and rewarding Mercy . We read of Enoch , that he walk'd with God , was a Star shining in a corrupt Age , the tenour of his Life was holy , and he was translated to Heaven without seeing Death . Though this was an extraordinary Dispensation , yet there is a peculiar Reward analogical to it ; for those who walk circumspectly , they shall not see Death with its Terrors , but usually have a holy Chearfulness , a peaceful Joy , in their passage through the dark Valley to Heaven . But presumptuous Sins against external and internal Restraints , the convincing Law of God , and the Directions of Conscience , ( to which even the Saints of God are liable here , as appears by David's earnest Prayer to be preserved from them ) such Sins grieve the holy Spirit , and wound our Spirits , and , if continued , sequester us from the comfortable Priviledges of the Gospel , and render us unfit for the Kingdom of Heaven . And when they are retracted by Repentance , yet there often remains a bitter Remembrance of them : as deep Wounds , though cur'd , yet are felt in change of Weather . And sometimes a Spring-tide of Doubts and Fears breaks into humble penitent Souls , in the last Hours : though Death brings them safely , yet not comfortably to Heaven . 3. The zealous Discharge of the Duties of our Place and Calling , the Conjunction of our Resolutions and Endeavours to glorify God , and do good according to our Abilities and Opportunities of Service , sweetens the Thoughts of Death to us . For the true End and Perfection of Life is the Glory of God , and when with Fidelity it is employed in order to it , Death brings us to the blessed Rest from our Labours . Our Saviour when he was to leave the World , address'd himself to his Father , I have glorified thee on Earth , I have finish'd the Work thou gavest me to do . And now , Father , glorify me with thy self , with the Glory which I had with thee before the World was . A Christian that imitates and honours Christ , and with Diligence perseveres in well-doing , may with an humble Confidence in the Divine Mercy expect the promised Reward . The Reflection upon a well-spent Life is joyn'd with a joyful Prospect of God's Favour and Acceptance above . But to the careless and remiss , to those who are wilfully negligent of their Duty , how fearful is Death that summons them to give an account of their Talents to the Righteous Lord ? 4. A holy Indifference of Affection to present things , makes it easy to part with them , and Death less fearful to us . David , though a King , declares he was a Stranger on Earth , not only with respect to his transient Condition , but his inward Disposition ; and that he was as a weaned Child from the admired Vanities of the World. Chrysostom in a Letter to Ciriacus who was tenderly sensible of his Banishment , wrote to him , You now begin to lament my Banishment , but I have done so for a long time : for since I knew that Heaven was my Country , I have esteemed the whole Earth a place of Exilement . Constantinople , from whence I am expell'd , is as distant from Paradise as the Desert to which they send me . But when our Affections are set upon external things , and we are irregular in our Aims , intemperate in our Use , and immoderate in our Delights , how sensible and cutting is the Division from them ? How bitter is Death that deprives a carnal Wretch of all the Materials of his frail Felicity ? What a Storm of Passions is raised , to lose all his good things at once ? for 't is a Rule in Nature , What is possess'd with transporting Joy , is lost with excessive Sorrow . As the Ivy that twines so closely about the Tree , and is intimately fastned by so many Roots as there are Branches , cannot be pluck'd away without rending the Bark with it ; so when the World , that was as it were incarnated with the Heart , is taken away , the Heart it self is grievously rent by the violent Separation . And the Infelicity of carnal and worldly Persons is heavily aggravated , in that the Guilt in procuring or abusing those Treasures and Delights that they leave here with so great Sorrow , will cleave to them , and give Testimony against them before their Judg. But when the Affections are loose to the World , and set upon Heaven , our leaving the Earth is no Loss but Gain , and our Separation from the Body of Flesh is with that Alacrity , as the putting off a vile Garment to be clothed with a Royal Robe . 'T was the wise Counsel of Tertullian to the Women of the first Ages of the Church , not to value and love the Jewels and Ornaments of Gold , that they might be more ready and resolved to obtain by Death , Martyrdom , and by Martyrdom , Eternal Glory . And that we may disentangle our Souls from those voluntary Bands that fasten us to present things , we must have a sincere uncorrupted Judgment of their Meanness . The Apostle exhorts Christians to Moderation in their Temper and Conversation , with respect to the Business and Enjoyments here , that they who have Wives , be as though they had none ; that those that rejoice , be as though they rejoiced not ; and they that buy , as though they possessed not ; and they that use the World , as not abusing it ; for the fashion of the World passeth away . To a wise and pondering Observer , what comparison is there between Shadows and Dreams , and substantial everlasting Blessedness ? If Men had the same opinion of this World whilst they live , as they will have when they are to die , they would not inordinately seek it . They who have magnified temporal Honours and Riches , and lived in Pleasures without Remorse , yet in their dying Hours , when Men speak with most Feeling and least Affectation , how have they vilified those empty Appearances of Happiness ? with what moving Expressions declared the Vanity and Brevity of worldly things ? As when the Israelites were to go through the River Jordan , that opened it self to make a free and dry Passage for them ; the lower part of its Waters ran into the Dead Sea , and utterly fail'd : but the Waters that came from above , rose up and appear'd like a Mountain . Thus when Men come to the universal Passage , from this to the next Life , inferiour things absolutely fail , and are lost in the dead Sea , but the things above , that are eternal , then appear in their true Greatness , exceeding all humane Comprehension : from hence is the change of Mind and Language concerning the one and other . 5. Solemn , affectionate , and frequent Converse with God in religious Duties , will render Death not fearful to us . The whole Life of a Christian , as such , is a continual Communion with the Father , and with Jesus Christ. For he performs all good Works by Divine Grace communicated from above , and refers all to the Divine Honour . As in a pair of Compasses , one Foot is fix'd in the Center , while the other moves in the Circumference : so the Heart of a Christian is in Heaven , his aims are for God , whilst he is active here in the World. His Natural and Civil Actions are heightened to a supernatural End : And thus his Conversation is in Heaven . But this was spoken of before : and that which is now specified , is the more immediate Service of God in Holy Meditation , Prayer , and the Ordinances of the Gospel , which is the noblest part of the spiritual Life . Our blessed Saviour who was a Comprehensor upon Earth , always saw the Face of God , and invariably sought his Glory in all things , yet had his special times of Prayer and Heavenly Communion with God , and the most glorious Testimonies of his Favour in those times . Our Communion with God here is as true as in Heaven , but the Influence and Fruition is different according to our Capacity . When the Soul feels the vigorous Exercise of the Thoughts and Affections upon God , and the raised Operations of Grace in Holy Duties , 't is as certain a Sign of God's Favour and Acceptance , as when Fire descended from Heaven to consume the Sacrifice . And often our affectionate Duties are rewarded with sensible Consolations , and holy Souls are dismiss'd from the Throne of Grace , as they shall be received at the Throne of Glory , with the reviving Testimonies of God's Approbation . Now the Assurance of God's Love conquers the Fear of Death . This Communion must be frequent . As Love and Respects between Friends are maintained by constant Visits and Letters , and mutual Confidence arises from Acquaintance : so by the interchange of holy Duties and divine Favours , we preserve a lively Sense of God's Love , and an humble Familiarity with his Majesty , that his Presence is not a Terror to us . A Christian that walks with God here , when he leaves the World , ( to use the Words of a dying Saint ) changes his Room , but not his Company . God was always with him on Earth , and he shall be ever with God in Heaven . But cold and seldom Converse begets Strangeness , and that makes us shy of God. When religious Duties are performed as a complemental Visit without zealous Affections , or used only in times of Affliction and Exigency , as Cordial Waters in swooning Fits , the Divine Presence is uncomfortable to us . They who prefer carnal Sweets before Acquaintance with God , cannot with Peace and Joy think of appearing before him . O how unwelcome is Death to such ! for then the Spirit returns to God that gave it . 6. Let us strengthen our Belief of the blessed State after Death . Divine Truths lose their Influence and Efficacy when they are not stedfastly believed . Faith is the substance of things not seen , and the Evidence or Conviction of things hoped for . The Spirit confirms our Faith , not by a pure Physical Act , but by convincing Reasons of the Truth of the Gospel . The Life of Christ so glorious in Holiness , his Doctrine so becoming the Wisdom and other excellent Attributes of the Deity , his Miracles so great , numerous , open , and beneficial , not meerly to surprize the Spectators with Astonishment , but to touch their Hearts ; his Death foretold by the Prophets , and exactly agreeing in all the Circumstances of the Predictions ; his Resurrection the most noble Operation of the Divine Power , are the strongest Proofs that what he has reveal'd as the Counsel of God for our Redemption , and the Preparations of Glory for the Saints in Heaven , are divine Truths . And the Efficacy of the Spirit of Christ in sanctifying his Disciples in all Ages , is a continual and as satisfying an Argument that the Gospel is derived from God the Fountain of Truth , as extraordinary Miracles . For Holiness is as inseparable a property of the Divine Nature as Omnipotence ; and the Sanctification of the Soul as divine an Effect , as the Resurrection of the Body . Now in the Gospel God enters into Covenant with obedient Believers , to be their God , a Title and Relation , that supposing them the most happy here , all the Enjoyments of this World cannot fulfil . This Covenant is not dissolv'd by Death , for he uses this Stile after the Death of his faithful Servants : and from hence it follows they are Partakers of his Glory and Joys in the next Life . For the Honour of his Veracity is most dear to him . The Psalmist declares , that he has magnified his Word above all his Name . No Perfections of his Nature are more sacred and inviolable than his Truth . The Foundations of Nature shall be overturn'd , and the most solid parts of the Creation destroyed , but his Promises shall be compleatly accomplish'd . We are assured by his infallible Authority , that there remains a Rest for the People of God. And he that receives this Testimony , sets to his Seal that God is true ; honours the Truth of God's Word , and binds himself more firmly to his Service , and is encouraged to leave this sensible World , for that which is infinitely better . Our Confidence and Patience in well-doing , and in suffering the utmost Evil to Nature , is from the pregnant Apprehensions of the Reality of eternal things . We know , saith the Apostle , if our earthly Tabernacle be dissolved , we have a Building not made with Hands , eternal in the Heavens . This fortified him against the Terrors of Death . When Stephen saw the Heavens open , and the Son of God ready to receive him , with what Courage and Constancy did he encounter the bloody Rage of his Murderers ? Faith supplies the want of Vision , it pierces the Clouds , opens a Window in Heaven , sees the Crowns of Righteousness prepared for the Saints , and sweetens the bitterest Passage to it . But if our Faith be weak and wavering , our Courage will decline in the needful Hour . 'T is with Christians in their last Passage from Earth to Heaven , as with Saint Peter walking upon the Waters to Christ : whilst his Faith was firm in Christ , he went upon the Waves as on the firm Land : but upon the rising of a Storm , his Faith sunk into Fear , and he sunk in the Waters ; till our Saviour upon his earnest Prayer , Lord , save me , took hold of him , and rais'd him with that compassionate Reproof , O thou of little Faith , wherefore didst thou doubt ? The last Use is , to excite the Saints to die with that Courage and Chearfulness as becomes the Gospel of Christ. The Encouragement of Joshua to the Israelites against the Giants that terrified them from entring into the Land of Canaan , the Type of Heaven , Be not afraid of them , they are Bread for us , we shall obtain an easy Conquest over them , is applicable to this purpose : Do not fear Death , the Enemy that interposes between us and the true Canaan ; for our Conflict shall be the means of our Victory , and triumphant Possession of the holy and blessed Land above . This is very honourable to our Redeemer , and recommends Godliness to the Judgment , Affections , and Practice of others . St. Basil tells of a Custom to annoint the tops of Doves Wings with some fragrant Liquor , that mixing in company with other Doves , they might by the Sent allure them to follow to the Dove-houses . Thus when holy Persons live and die with peaceful Joy , those that converse with them , are drawn by that Fragrance of Paradise to apply themselves to serious Religion . 'T is the Apostle's consolatory Advice to Believers , Not to be sorrowful for those that sleep in JESVS , as those that are without hope . When Jacob saw his beloved Son's Coat rent and stain'd with Blood , he abandoned himself to desperate Sorrow , and continued mourning for his Death , when Joseph was advanc'd in Authority and Dignity next to Pharaoh in the Kingdom of Egypt . Thus when we see the Garment of Mortality rent by Diseases , we mourn for departed Saints , as if Death had absolutely destroyed them , when their Souls are reigning in Glory . This immoderate Sorrow is an Heathenish Passion , suitable to their ignorance of the future happy State , but very unbecoming the plenary Assurance the Gospel affords us of it . Indeed for the Wicked to die with fears and palpitations of heart , to be surrounded with impendent horrours , when such a precipice and depth of Misery is before them , is very just and reasonable ; but for the Saints to die uncomfortably under inordinate Fears , is a disparagement to the Blessed Hope establish'd upon the Revelation of Life and Immortality by the Gospel . Now in three things I shall propound the Duty of dying Christians . 1. To submit to the Divine Pleasure with resigned Spirits , as to the Means , the Manner , and Time of Death . God has a Sovereign Right and Dominion over us . The present Life is his most free Favour , and he may justly resume it when he pleases . His Will should be the first and last Rule of ours . Whether he gently untwines the Band of Life , or violently breaks it , we must placidly , without reluctation , yield up our selves . By what Means soever Death comes , all second Causes are moved by an impression from above , in what Age of Life soever ; all our Times are appointed by the divine Counsel : and a Saint ought with that readiness and meek submission receive it , as if he heard an express Voice from Heaven calling him to God , and say in his heart with Samuel , Here I am , thou didst call me . This is the last act of our Obedience , and very pleasing to God. We read of the marvellous * Consent of Abraham and his Son Isaac , the Father to offer up his Son , and the Son his Life , ( that were both the Gifts of God ) in compliance with the divine Command , and from Heaven he declared his high approbation of it . This is to make a Vertue of Necessity , and turn Nature into Grace . But discontent and reluctancy , as if our Lives were our own , and taken from us unjustly or unseasonably , is Rebellious Unthankfulness , unbecoming a Creature , much more a true Christian , who exchanges a perishing Life for that which is eternal . 2. To receive Death not only with Patience , but earnest desires to be with Christ. I know Death is naturally unwelcome . Our Saviour tells St. Peter , When thou art old , another shall bind thee , and lead thee where thou wouldest not : signifying his Martyrdom . The Circumstance [ when thou art old ] is remarkable , and intimates the natural unwillingness to die , when there was little time to live . But his rational sanctified Will was superiour and prevalent . The universal desire of the Saints is to be happy in the Presence of God : for the divine Nature communicated to them is intelligent , and inclining towards its chief Good : and if the obtaining it were not by being unclothed , but clothed upon by an immediate Translation to Heaven , how willingly would they leave this World ? But there is a bitterness in Death that makes it unpleasant ; and many holy Souls that desire the Glorious Liberty in Heaven , yet are loth to leave their Prison . Now there are so many Arguments to make the Saints desirous of dying , that methinks since Life is chiefly valued and dear to them , as it is the way to Heaven , when they are come to that blessed end , it should not be longer desirable . What is this lower World that chains us so fast ? 'T is the Devil's Circuit wherein he ranges , seeking whom he may devour : 'T is the Theater of Contentions : The Low aspire to rise ; the Exalted fear to fall : The Poor envy the Rich , and the Rich despise the Poor . 'T is a foreign Country to the Saints ; and as Pilgrims and Strangers , they are liable to Reproaches , Injuries , and hard Dealings from the Wicked , the Natives of the Earth . What is the present momentany Life that so enamours us ? 'T is surrounded with Temptations , oppress'd with Fears , ardent with irregular Desires , and continually spent in Vanity or Vexation . In Adversity 't is depress'd and melancholy ; in Prosperity foolish and proud . 'T is a real Infelicity under the deceitful appearance of Felicity . But above all other Motives , the evil of Sin from which we cannot be clearly exempted here , should render Death desirable . The best suffer internal Divisions between the Law of the Flesh , and the Law of the Mind ; as Rebecca felt the Twins , Esau and Jacob , repugnant in her Womb. How hard is it to be continually watching the Heart that Corruptions do not break out , and the Senses that Temptations do not break in ? How difficult to order the Affections , to raise what is drooping , and suppress what is rebellious ? For they are like the People of whom the Historian speaks , qui nec totam servitutem pati possunt , nec totam libertatem . How many Enemies of our Salvation are lodg'd in our own bosoms ? The Falls of the Saints give sad evidence of this . If the Body were unspotted from the World as in the Creation of Man , there might be a just Plea of our unwillingness to part with it , but since it is the incentive and instrument of Sin , we should desire to be dissolved , that we might be perfectly holy . Death is the final Remedy of all the temporal and spiritual Evils to which we are liable here . And the Love of Christ should make us willing to part with all the Endearments of this Life , nay desirous to enter into the Celestial Paradise , though we must pass under the Angels Sword , the stroke of Death , to come into his Presence . He infinitely deserves our Love , for we owe our Salvation and Eternal Glory to the merit of his Humiliation , and the power of his Exaltation . With what earnest affections did St. Paul desire to be dissolved and to be with Christ ? Love gave Wings of Fire to his Soul , ardent desires mounting to Heaven . How valiant were the Martyrs in expressing acts of Love to Christ ? How boldly did they encounter Death that interpos'd between them and the sight of his Glory ? Their Love was hotter than the Flames that consumed them . They as willingly left their Bodies , as Elias let fall his Mantle to ascend to Heaven . And how does it upbraid the coldness of our Love , that we are so contented to be here , absent from our Saviour . That the Moles of the Earth , who never saw the Light of the Sun , and feed on bitter Roots , are pleas'd in their dark Receptacles , is no wonder ; but if Birds that are refresh'd with his chearful Beams , and feed on sweet Fruits , should willingly be consin'd in Caverns of the Earth , it were unnaturally strange . Thus for Pagans , ( and those who are so in Heart , though different in Profession ) that are so short-sighted and depraved , that they only perceive and affect present sensible things , for them to be unwilling to die is no wonder ; for then all that is valuable and delightful to them is lost for ever : but for those who are inlightned by the Revelation of God so clearly concerning the state of Glory , and have tasted the Goodness of the Lord , and know the incomparable difference between the mean and frail Felicity here , and the inestimable immutable Felicity hereafter , for them to be unwilling to leave this World for that which is infinitely better , is astonishing . Such was the Love of our Saviour , that his personal Glory in Heaven did not fully content him , without the Saints partaking of it with him : Father , I will that those whom thou hast given me be with me where I am , that they may behold my Glory . If our Hearts do not answer his , 't is a sad indication that we have not an Interest in him : for the application of his Merits is always join'd with the imitation of his Vertues , and the reflection of his Love. The Lovers of Christ will join with the inflamed Spouse , Draw us , and we will run after thee : O loosen our Affections from this World , that we may readily ascend to thee : they will renew the Sighs of holy David in his Banishment , O when shall we come and appear before God! Lastly , To die with Thanksgiving and Joy. 'T is usual to compare this Life to a Voyage ; The Scripture is the Chart that describes the Coasts we must pass , and the Rocks we must avoid ; Faith is the Compass that directs the Course we must steer ; Love is the Rudder that governs the Motion of the Ship ; Hope fills the Sails : Now what Passenger does not rejoice at the discovery of his Country where his Estate and Heart is , and more at the near approach to the Port where he is to land ? Is not Heaven the Country of the Saints ? Is not their Birth from above , and their tendency to their Original ? And is not the blessed Bosom of Christ their Port ? O what joyful Thanksgivings are due to God , when by his Spirit and Providence they have happily finish'd their Voyage through such † dangerous Seas , and are coming into the Land of the Living ? How joyful was to Noah the coming of the Dove with an Olive-Branch , to shew him the Deluge was asswaged , and the Time was come of his freedom from the troublesom company of Animals , and from the straitness and darkness of the Ark , to go forth and possess the World ? How joyful should Death be to a Saint , that comes like the Dove in the evening , to assure him the Deluge of Misery is ceas'd , and the time is come of his enlargement from the Body , his deliverance from the wretched sinful Society here , and his possessing the Divine World ? Holy Souls are immediately transported by the Angels to Christ , and by him presented to his Father , without spot or wrinkle , compleat in Holiness , and prepared for Communion with him in Glory . How joyfully are they received into Heaven by our Saviour and the blessed Spirits ? they are the reward of his Sufferings , the precious and dear purchase of his Blood : The Angels that rejoice at the Conversion of a Sinner , do much more at the Glorification of a Saint : and the Church of the First-born who have before us enter'd into Glory , have a new accession of Joy , when their younger Brethren arrive to the undefiled immortal Inheritance . And is it not very becoming Believers joyfully to ascend to the Seat of Blessedness , to the happy Society that inspires mutual Joys for ever ? For our encouragement there are numerous Instances of Believers that have with Peace and Joy , though in various degrees , past through the dark Valley to the Inheritance of Light. Some have died with more Joy than they lived , and triumph'd over the last Enemy with the vocal Praises of God : others with silent Affections have quietly commended their Spirits into his Hand . Some have inward Refreshings and Support ; others exuberant Joys and Ravishments , as if the Light of Glory shined into them , or the Vail of Flesh were drawn , and their Spirits were present with the invisible World. Some of the Martyrs in their cruellest Sufferings felt such impressions of Confidence and Alacrity , that as in the House of Lamech there was accorded at the same time two discordant Callings by the two Brothers ; Jubal the Inventer of the Harp and Organ , and Tubal-Cain the first Artificer in Brass and Iron : the one practised on Instruments of Musick , breathing harmonious Sounds and Melodies ; the other used Hammers and Anvils , making noise and tumult : So in some Persons , whilst the heaviest Strokes fell on their Bodies , their Souls were ravish'd with the sweetest Joy and Exultation . Indeed 't is not thus always with the Saints : for though Sin be pardoned , yet the apprehensions of Guilt may remain . When a Stream is disturbed , it does not truly represent the Object : When the Affections are disordered , the Mind does not judg aright of a Christian's State. A Serpent may hiss when it has lost its Sting . Death may terrify when it cannot hurt us . I doubt not but some excellent Saints have been in anxieties to the last , till their Fears were dispell'd by the actual fruition of Blessedness . As the Sun sometimes sets in dark Clouds , and rises in a glorious Horizon . We read our Evidences for Heaven by the Light of God's Countenance : his Image is made visible in our Souls by the illustration of his Spirit : and he exercises Prerogative in the dispensation of his Comforts . 'T is his pleasure to bestow extraordinary Favours on some , and deny them to others that are as holy . But every penitent Believer has just cause of Joy in Death : for Jesus Christ has reconciled God , destroyed Satan , and conquered Death : and the last Day of his Life is the first of his Glory . FINIS . OF ETERNAL JUDGMENT . BY WILLIAM BATES , D.D. LONDON , Printed by J. D. for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhil . 1691. OF Eternal Judgment . Acts 17.31 . Because he hath appointed a Day , in the which he will judg the World in Righteousness , by that Man whom he hath ordained : whereof he hath given Assurance unto all Men , in that he raised him from the dead . SAint Paul had this Title of Honour eminently conferred upon him , the Apostle of the Gentiles : This Office he performed with persevering Diligence , diffusing the Light of Life to those that sate in Darkness , and in the Shadow of Death . In this Chapter we have recorded the Substance of his Sermon to the Athenians ; wherein his admirable Zeal and Prudence are remarkable , in the matter and order of his Discourse , to convince and perswade them to recive the saving Truth of the Gospel . He first lays down the Principles of natural Religion , to prepare them for the more easy Belief of supernatural revealed Religion . The Depravation of the Minds of Men was in no Instance more prodigious than in their vilifying Conceits of the Deity : They attributed his Name and Honour to various Idols , and ascribed to him their own Figure , and which was infinitely more unworthy and dishonourable , their own Passions and Vices . They adored their own vain Imaginations . The Idols of their Hearts were erected on their Altars . Venus was a Goddess , because impure Love reigned in their Brests . Bacchus had religious Rites , because sensual Pleasures , as sweet as Wine , intoxicated their Spirits . These Errors , as gross as impious , were universal : the Philosophers themselves were not exempted from the Contagion . The Apostle therefore makes use of the clearest Arguments , to give Authority to the plain conspiring Voice of Nature , that had so long in vain recall'd them from Idolatry to the Worship of the only true God. He therefore declares , that the Divine Maker of all things , the Father of Spirits , could not be represented by corporeal and corruptible things , but was to be acknowledg'd and ador'd in a manner becoming his spiritual and infinite Perfections . That he made all Nations of one Blood , though distinguish'd in their Habitations and Times , that they might seek and serve the one universal Creator . And though the Pagan World for many Ages had lived in an unnatural Oblivion of God , and he seem'd unconcerned for their Violation of his Laws , yet it was not from the defect of Justice , but the Direction of his Wisdom , that his Patience was so long extended to them . And this he proves by the new and most express Declaration of his Will : But now he commanded all Men every where to repent ; because he hath appointed a Day , in which he will judg the World in Righteousness , by the Man whom he hath ordained : whereof he hath given Assurance to all Men , in that he raised him from the Dead . In the Words , the Eternal Counsels of God are revealed in two great things . 1. The determining a time wherein he will righteously judg the World : He hath appointed a Day . 2. The Designation of the Person by whom he will perform that eminent part of Soveraignty : by Jesus Christ , whom he hath raised from the dead . In order to the handling of the main Point , it is requisite to premise briefly some Propositions . 1. That God is the Universal Monarch of the World , and has supreme Authority to govern reasonable Creatures , antecedent to their Election and Consent . The Psalmist calls to the Heathens , Know ye that the Lord is God : that is , the most glorious Being , and absolute Sovereign ; for it is he that made us , and not we our selves . He formed all things by his Almighty Goodness , and is King by Creation . 2. The two principal and necessary parts of his Soveraignty are , to give Laws for the ruling of his Subjects , and to pass final Judgment upon them for their Obedience or Disconformity to his Precepts . Mere natural Agents are regulated by a wise Establishment , that is the Law of their Creation . The Sun and Stars are moved according to the just Points of their Compass . The Angels are under a Law in Heaven , and obey his Commandments . The Humane Nature of Christ , though advanced to the highest capacity of a Creature , yet received a Law. And his whole Work upon Earth for our Salvation , was an Act of Obedience to the Will of God. If a Prince out of affection to his Friend will leave his own Dominions , and live privately with him in a foreign Country , he must be subject to the Laws of that Place . Indeed it is not conceivable that a Creature should be without a Law ; for this is to make it supreme and independent : Supreme , in not being liable to a superior Power to confine and order it ; Independent , as to its Being and Operations ; for Dependance necessarily infers Subjection . There is a visible connexion between those Titles ; The Lord is our Judg , the Lord is our Law-giver , the Lord is our King. And sometimes in Scripture his Soveraignty is intimated in the Title of Judg : thus in that humble Expostulation of Abraham for Sodom ; Shall not the Judg of all the World do right ? He addresses his Request to God under that Title , to soften his Power , and incline his Clemency to save the Wicked for their sakes who were comparatively Righteous , that is , innocent of their crying Sins . 3. As his right to govern and judg the World is natural , so are his Attributes , his Wisdom , Holiness , Justice and Power , that qualify and render him most worthy to exercise this Government . These are finite separable Qualities in Angels or Men , but essential Perfections to the Deity . 'T is more rational to conceive that things may be congeal'd by the heat of Fire , or turn'd black by whiteness , than that the least act of Injustice can be done by the righteous Lord. The Apostle rejects with extreme detestation , the blasphemous Charge of Unrighteousness in God's Proceedings : Is God unrighteyus that taketh Vengeance ? God forbid : For then how shall God judg the World ? He may as soon renounce his Nature , and cease to be God , for as such he is necessarily Judg of the World , as violate his own Perfections in his judicial proceedings with us . 4. God being invisible in his own Nature , hath most wisely ordained the last Judgment of the World to be transacted by a visible Person : because Men are to be judged , and the whole process of Judgment with them , will be for things done in the Body . The Person appointed for this Great Work , is Jesus Christ the Son of God united to the Humane Nature . The Father judgeth no Man : Not as if he descended from the Throne , and devested himself of his Supremacy , but not immediately ; but hath committed all Judgment to the Son. And it follows , As the Father hath Life in himself , so hath he given to the Son to have Life in himself : And hath given him Authority to execute Judgment also , because he is the Son of Man ; that is , in the quality of Mediator , for the reward of his Sufferings . The quality of this Office requires no less Person for the discharge of it , than the Son of God. 1. Upon the account of its superlative Dignity . No mere Creature is capable of such a glorious Commission . To pass a Sovereign Sentence upon Angels and Men , is a Royalty reserv'd for God himself . We read that no Man in Heaven or Earth was able to open the Sealed Book of his Eternal Counsels , as unsearchable as deep : only Jesus Christ who was in the Bosom of the Father , the Seat of his Counsels and Compassions , and was acquainted with all his Glorious Secrets , could unfold the Order of the Divine Decrees about the Church . And if no Creature was worthy to be admitted into God's Counsel , much less to be taken into his Throne . The Eternal Son , the express Image of his Person , is alone fit to be his authorised Representative in Judgment . Our Saviour declares , that the Father invested the Son with this Regal Power , that all Men should honour the Son , with the same religious Reverence , and supreme Adoration , as they honour the Father . 2. Upon the account of the immense Difficulty , no mere Creature is able to discharge it . To judg the World , includes two things : 1. To pass a righteous and irrevocable Judgment upon Men for all Things done in this Life . 2. The actual execution of the Sentence . And for this no less than infinite Wisdom , and infinite Power are necessary . If a select number of Angels of the highest Order were deputed , yet they could not manage the judicial Trial of one Man : For besides the innumerable Acts and Omissions in one Life , the Secrets of the Heart , from whence the guilt or goodness of Moral Actions is principally derived , are not open to them . He alone that discerns all Things , can require an account of all . 3. The Son of Man is invested with this high Office as the Reward of his Sufferings . We must distinguish between the essential and oeconomical Power of Christ. The Son of God , considered in his Divine Nature , has an original Power of Judgment equal with the Father ; but considered as Mediator , has a Power by delegation . In the quality of the Son of Man , he is inferior in Dignity to the Father . The Apostle declares this in that scale of Subordination , of the Creatures to Believers , and of Believers to Christ , and of Christ to God. All things are yours , and you are Christ's , and Christ is God's . And observing the beautiful Order that arises from the superiority and dependance between Things , he saith , The Head of every Man is Christ , and the Head of the Woman is the Man , and the Head of Christ is God. Now this Power by Commission was conferr'd upon him as the Reward of his Sufferings . The Apostle expresly declares it , that Christ being in the Form of God , and without any usurpation truly equal to him in Divine Perfections and Majesty , humbled himself , and became obedient to the Death of the Cross. Wherefore God hath highly exalted him , and given him a Name above every Name : that at the Name of Jesus every Knee should bow , of Things in Heaven , and Things in Earth , and Things under the Earth ; and that every Tongue should confess that Jesus Christ is Lord , to the Glory of God the Father . His victorious Sufferings are the Titles to his Triumphs ; his being so ignominiously depress'd and condemn'd by Men , is the just reason of his advancement to judg the World. 5. There is a Day appointed wherein the Son of Man will appear in sensible Glory , and exercise his judicial Power upon Angels and Men. He is now seated at the right Hand of the Majesty on High , and the Celestial Spheres are under his Feet : Universal Nature feels the power of his Scepter : He reigns in the Hearts of the Saints by his Word and Spirit , and restrains the Fury of his Enemies in what degrees he pleases : but still his Servants are in distress , and his rebellious Enemies insolently break his Laws ; and the Curtains of Heaven conceal his Glory from us : therefore a Time is prefix'd , when in the face of the World he will make an eternal difference by Rewards and Punishments between the Righteous and the Wicked , and his Government shall have its compleat and glorious Issue . This is stiled the Judgment of the Great Day . 1. With respect to the appearance of the Judg. When the Law was given from Mount Sinai , the Mountain was covered with Fire , and the Voice of God as loud as Thunder proclaimed it from the midst of the Flames , so that the whole Army of the Israelites was prostrate on the Plain , struck with a sacred Horror , and almost dead at the amazing Sights and Sounds . From hence 't is said , that in his right Hand was a fiery Law. And if the Law-giver appear'd in such terrible Majesty at the proclaiming the Law , how much more when he shall come to revenge the Transgressions of it ? 'T is set forth in Scripture in the most lofty and magnificent Expressions : He shall come in his Father's Glory , and his own Glory , and the Glory of the Angels . A devouring Fire shall go before him , to consume all the Works of the Universe . He shall descend from the highest Heavens , glorious in the attendance of innumerable Angels , but more in his own Majesty , and sit on a radiant Throne high above all . 2. 'T is great , with respect to the appearance of those who are to be judg'd : All the Apostate Angels , and the universal Progeny of Adam . The bowels of the Earth , and the bottom of the Sea , and all the Elements shall give up the Dead . The mighty Angels , the winged Ministers of Justice , shall fly to all Parts , and attach the Wicked to bring them as miserable Prisoners before that high Tribunal . And those blessed powerful Spirits shall congregate the Righteous , to present them at his right Hand . 3. 'T is great with respect to what shall be then done : He shall perform the most glorious and consummate act of his Regal Office , after a righteous Trial pronounce Judgment , upon which the eternal Destiny of the World depends . And immediately the Saints shall ascend with him to the everlasting Mansions of Glory , and the Wicked shall be swallowed up in the fiery Gulph for ever . To define the particular Time when this shall be accomplish'd , is beyond the knowledg of the Angels of highest Dignity . 'T is inter Arcana Imperii , among the Secrets of the Kingdom of Heaven . 'T is observable that God has revealed the Times precisely wherein some great Events should come to pass : after how many Years the Israelites should be freed from Egyptian Bondage : after what space of Time they should be restored from the Captivity of Babylon : when the Messiah should die for the expiation of Sin : but there is no designation by certain Characters of the particular Day , nor Year , nor Age , in any Prophecy , of our Saviour's coming to Judgment . And of this an Account may be given . The special End of those Predictions was , that those who lived to see their accomplishment , notwithstanding the seeming Impossibilities , might believe the Truth and Power of God to fulfil the Revelation of his Purposes for the Time to come . But at the last Day , all the Promises and Threatnings will be fulfilled , nothing will remain to be the Object of Faith ; and consequently it was superfluous to declare the certain Time , since the exact accomplishment of it according to the Prediction , will neither be useful to confirm Believers , or convert Infidels . Lastly , The Resurrection of Jesus Christ is the most convincing and commanding Evidence of this Doctrine , that he shall judg the World. For he was charged with Blasphemy deserving of Death for this Testimony : I say unto you , hereafter shall you see the Son of Mand sitting on the right Hand of Power , and coming in the Clouds of Heaven . He dedicated Martyrdom in his own Sufferings . Now God in raising him from the Dead , confirmed the Truth of his Testimony by that visible Miracle , and the belief of it converted the World to Christianity . I will now proceed to illustrate and prove the main Point , which is this : That God will judg the World in Righteousness by Jesus Christ. The Mediator , who shall be Judg in the Union of both Natures , considered as the Son of God , is essentially Holy and Righteous ; and considered as the Son of Man , was holy , harmless , undefiled , and separate from Sinners . In him all Vertues shin'd in their absolute Purity : and who is so worthy and qualified to reward Holiness and punish Wickedness , as the holy One of God ? 'T is said of him , Thou hast loved Righteousness , and hated Iniquity , therefore thy God hath anointed thee with Oil of gladness above thy Fellows : Consecrated him to the Regal Office , and enrich'd his humane Nature with Endowments suitable to it . 'T was prophesied of him , The Spirit of the Lord shall rest upon him , the Spirit of Wisdom and Vnderstanding , the Spirit of Counsel and Might , the Spirit of Knowledg , and of the Fear of the Lord ; and shall make him of quick understanding in the Fear of the Lord , and He shall not judg after the sight of his Eyes , neither reprove after the hearing of his Ears . But with Righteousness shall he judg the Poor , and reprove with Equity . Humane Judgments are often unrighteous from vicious Respects and Affections that pervert the Will , or fair appearances that deceive the Understanding : by Gifts or Guile , Innocence is cast , and Guilt acquitted : but the Judg of the World is inflexible to Partiality , and all things are entirely open to his sight . In the Act of Judgment he is represented sitting on a white Throne , the Emblem of unspotted Holiness . The Righteousness of God's Judicial Proceedings will appear by considering three Things . I. The Equity of his Law , the Rule of the great and final Judgment . II. The Evidence of the Facts and Matter , which shall be produc'd as the Reason of the Judgment . III. The Impartiality of the Sentence . I. The Equity of the Law which shall be the Rule of the last Judgment . This will appear by considering the Law of Nature , and the Law of Faith , in their Precepts and Penalties , annex'd to enforce the Observation of them . 1. The Law of Nature , which is the Rule of Mans Duty , will be the Rule of Judgment : for without the Law there is no Transgression ; and consequently a Person is unaccountable for his Actions . This Law is composed of such Rules as are most becoming the wise and gracious Creator to give , and the reasonable Creature to receive and obey : for they entirely agree and concenter in his Glory and the Good of his Subjects . The Apostle adorns the Law with the most excellent Elogy , 't is Holy , Just , and Good. Holy , as it enjoins all Acts of Piety to God : the adoration of his Majesty resulting from his inexpressible Divine Perfections , the imitation of his Purity , a reliance on his Goodness , a resignation to his most wise Providence , and a dutiful obedience to his Will. Such a sense of our dependance and subjection to God , is the proper Character of the reasonable Creature , as dignified above inanimate and mere sensitive Beings . The Law is just , as it directs us how to demean our selves in our various Relations . Justice is the Cement of Societies , without which they disband and fall into Confusion . And the Sum of the Law is virtually comprized in one Rule , to do to others as we would they should do to us , than which nothing is more equal . 'T is good to Man that keeps it , commanding nothing but what is influential upon his Well-being here and for ever . It does not infringe his true Freedom , but allows him unstain'd Delights , and enjoins what is proper to advance and secure his Dignity , Felicity and Perfection . It forbids every thing that defiles and debases him , and causes a degeneration from his native Excellency . If we prescind in our thoughts the sacred Authority of the Law-giver , all the Precepts of the Law for their moral Goodness , deserve our esteem and choice , and entire observation . The sanctified Mind approves them universally . I esteem all thy Precepts concerning all things to be right , saith holy David . Nay , in the Wicked there is an intellectual assent to the Goodness of the Law , though the corrupt Will doth not embrace it : there are some Inclinations and Wishes to obey it , but controul'd by vicious Desires . 'T is said of the convinced Sinner , Thou knowest his Will , and approvest the things that are more excellent . It may be objected , That the Law being pure , and Man in a frail state , surrounded with innumerable Temptations , to require perfect Obedience from him , and condemn him for his Failings , seems hard . The Law lays a restraint upon all the Senses , and forbids all fleshly Lusts : this may be easy to separate Souls , but for Men to live in the Body , as if they were out of it , to be always vigilant against the insinuations or attacks of Sin , is impossible . Thus the Carnal Mind is apt with some colour , to traduce the Righteousness of God's Government . But it will be clearly vindicated , by considering ; ( 1. ) The Law supposes Man in a state of integrity , furnish'd with sufficient Power to comply with every Precept , though free to fall from his Duty and Happiness . To command absolute Impossibilities , is tyrannical , and utterly inconsistent with the Nature of the Blessed God. ( 2. ) The first Man wilfully transgress'd the Law , and lost his Holiness : And Nature being poison'd in the Fountain , is corrupt in all the descendants from him . Mankind was justly degraded in rebellious Adam , and is destitute of spiritual Strength to perform all that the Law requires . ( 3. ) This disability is vicious and culpable , and can be no pretence against the Rights of the Law-giver . A natural disability from the want of requisite Faculties is a just excuse . 'T is no Fault that a Man cannot stop the Sun , as Joshua did ; nor calm a Tempest , as our Saviour did by his Word . But the disability that arises from a depraved disposition , renders a Person more guilty . And this is the present Case . The Will of Man is disobedient and perverse , and as soon as it can exercise Election , chooses Evil ; and by custom in Sin becomes more hardened and obstinate . And from hence the Prophet charges the contumacious Jews ; Behold their Ear is uncircumcised , and they cannot hearken . Were they uncapable of hearing the Divine Commands ? No ; but the Word of the Lord was to them a Reproach , they had no delight in it . And our Saviour upbraids the Pharisees , How can ye believe , which receive Honour one of another , and seek not the Honour that comes from God only ? They were in high reputation for their Holiness , which made it impossible for them in an humble penitent manner to submit to our Saviour . In short , the primary end of the Law was the Happiness of Man in the performance of his Duty ; and his first Sin , and consequent Impotence to fulfil it , was by his own fault . As the Obliquity of a Line cannot be ascrib'd to the strait Rule , but to the Error of the Hand that draws it . And from hence 't is clear , that if God should with a terrible exactness require of Men unsinning Obedience upon the pain of Damnation , he could not be tax'd with Unrighteousness . 2. But God has been pleased to mitigate and allay the Severity of the Law by the Gospel ; so that although the least breach of it makes a Person an Offender and obnoxious to Judgment , yet the Law of Faith propounds such merciful Conditions to the Guilty , that upon the performance of them , they may plead their Pardon seal'd with the Blood of their Redeemer , and shall be saved and crown'd in the Day of Judgment . We are commanded so to speak and do , as they that shall be judged by the Law of Liberty . Thus the Gospel is stiled , in that it frees the Conscience , though not from the Obedience , yet from the Terrors and Condemnation of the Law ; for there was not the least signification of Mercy by it . But in the Gospel , the Grace of God most illustriously appears . ( 1. ) In that when our Innocence was lost , there may be a renovation of the Sinner by Repentance : to which the plenary Pardon of Sin is assured , Wash ye , make ye clean , put away the evil of your Doings from before mine Eyes : Cease to do evil , and learn to do well , saith the Lord : and though your Sins be as Scarlet , they shall be white as Snow ; though they be red like Crimson , they shall be white like Wooll . God will not pardon those who forgive and flatter themselves in their Sins ; but those who confess and forsake them , shall find Mercy . ( 2. ) Sincerity of Obedience is accepted where Perfection is wanting . When a Person with consent of Heart and serious Endeavours strives to obey the holy Will of God , without the exception of any known Duty , or the indulgence of any Sin , God will spare him , as a Father spares his Son that serves him . 'T is not so much the Matter as the Allowance that makes Sin deadly . Where there is guile in the Heart , it will be severely imputed . 'T is not according to some particular Acts of Sin , but the Tenor of the Life , that the state of Men will be decided . ( 3. ) Unfeigned Faith in the Lord Jesus , that is , such a belief of the Truth and Goodness of his Promises , as induces us to receive him as our Prince and Saviour , as purifies the Conscience , the Heart and Life , will free us from Hell , and entitle us to Heaven , according to the Covenant of Grace . In short , the final Resolution of a Man's Trial and Case will be this ; either he has performed the gracious Conditions of the Gospel , and he shall be saved ; or rejected them , and he shall be damned . If it be objected , that the Terms of Evangelical Justification , though in themselves comparatively easy , yet are of impossible performance to Men in their natural sinful State. The Answer is clear : 1. That although the natural Man be dead in Sin , without spiritual strength to resolve and perform his Duty , and holy heat of desires to it ; and nothing is alive in him but his corrupt Passions , that are like Worms generated in a Carcass ; yet by the Grace that is offered in the Gospel , he may be enabled to perform the Conditions of it : for in this the Gospel excels the Law , the Law discovers Sin , but affords no degrees of supernatural Power to subdue it , and directs to no Means for the expiation of its Guilt ▪ As the Fire in the Bush discovered the Thorns without consuming them . But the sanctifying Spirit , the true Spring of Life and Power , is the concomitant of the Gospel , as St. Peter declares , With the preaching of the Gospel the Holy Ghost was sent down from Heaven . And the Spirit by illuminating , preventing , and exciting-Grace , assists Men to repent and believe ; and is promised in rich and liberal Supplies to all that humbly and ardently pray for it . This our Saviour assures to us by a most tender and endearing Comparison : If ye that are evil , know how to give good things to your Children ; how much more shall your Heavenly Father give the Holy Spirit to those that ask it ? 2. From hence it follows , that 't is from the perverseness of the Will , and the love of Sin , that Men do not obey the Gospel . For the Holy Spirit never withdraws his gracious assistance , till resisted , grieved , and quenched by them . It will be no excuse , that Divine Grace is not conferr'd in the same eminent degree upon some as upon others that are converted : for the Impenitent shall not be condemned for want of that singular powerful Grace that was the Priviledg of the Elect , but for receiving in vain that measure of common Grace that they had . If he that received one Talent had faithfully improved it , he had been rewarded with more , but upon the slothful and ingrateful neglect of his Duty , he was justly deprived of it , and cast into a Dungeon of Horror , the Emblem of Hell. The Sentence of the Law has its full force upon impenitent Sinners , with intolerable aggravations for neglecting the Salvation of the Gospel . Concerning the Heathens , the Scripture declares , 1 st . That although the Law publish'd by Moses was not communicated to them , yet there was a silent , though less perfect Impression of it in their Hearts . The Law of Nature in the fundamental Precepts of Religion , and Society , and Temperance , was better known than obeyed by them . Therefore the Apostle endites them for atrocious Crimes , such as natural Conscience consenting with the Law of God , severely forbids upon the pain of Damnation . Thus 't is said of the Heathens , Who knowing the Judgment of God , that they which commit such things are worthy of Death ; not only commit the same , but have pleasure in them that do them . And at the last Day , As many as have sinned without the Law , as delivered to the Jews , shall be judged and perish , not according to that Law of Moses , but the Law of Nature that obliged them to do Good , and restrain themselves from Evil ; of which the counterpart was not totally deleted in their Hearts . 2 dly . Although the Revelation of Christ in his Person , Office and Benefits , is not by the preaching of the Gospel ( that is necessary for the begetting of Faith ) extended to all Nations ; yet the Grace of the Redeemer is so far universal , that upon his account the indulgent Providence of God invited the Heathens to Repentance . His renewed Benefits that sweetned their Lives , and his powerful Patience in forbearing so long to cut them off , when their Impurities and Impieties were so provoking , was a Testimony of his inclination to Clemency upon their Reformation . And for their abusing his Favours , and resisting the methods of his Goodness , they will be inexcusable to themselves , and their Condemnation righteous to their own Consciences . We are next to consider the Sanction of the Law that enforces Obedience ; and it will appear that God is not extream , but wisely and justly ordained Eternal Death to be the punishment of Sin. This will appear by considering , 1. The end of the Sanction is to preserve the Authority of the Law in its full vigour , to render it most solemn and awful ; and consequently 't is the wisdom of the Law-giver , to ordain a Punishment so heavy , as to overpoise all Temptations that might otherwise induce the Subjects to transgress its Precepts . Therefore to Adam , the first and second Death was threatned upon his Disobedience ; and Fear , as a Sentinel , was planted in his Breast , that no guilty Thought , no irregular Desire , no deceitful Suggestion should enter to break the Tables of the Law deposited therein . Now since , notwithstanding the threatning , Man was so easily seduced by the insinuations of the Tempter to break the Law , and disorder the Government of God in the World , 't is evident that such a Restraint was not over-rigorous to secure his Obedience . I shall not insist on what is sadly visible since the first Apostacy , that there is in Mankind such a prodigious propensity to sensual things , that without the fear of Hell , no Arguments are strong enough to prevent the bold violation of the Divine Law. 2. 'T is consented to by common Reason , that there ought to be a proportion between the quality of the Offence , and the degrees of the Punishment . Justice takes the Scales into its hand before it takes the Sword. Now Sin against God is of such an immense Guilt , that an eternal Punishment is but equivalent to it . This will appear by considering , ( 1. ) The Perfections of the Law-giver , who is infinitely above us . One Act of Sin is Rebellion against God , and includes in it the contempt of his Majesty , before whom the highest Angels cover their Faces with Reverence and Adoration , as unworthy to behold his Glory ; and cover their Feet , as unworthy that he should behold them : the contradiction of his Holiness that is his peculiar Glory : the denial of his Omniscience and Omnipresence , as if he were confin'd to the superior World , and busy in regulating the harmonious Order of the Stars , and did not discern and observe what is done below : the defiance of his Eternal Power , and provoking him to Jealousy , as if we were stronger than he . ( 2. ) If we consider the Obligations of the reasonable Creatures to obey his Commands , the guilt of Sin rises prodigiously . They were made by his Power , with this special character of Excellency , according to his Image : they were happy in his Love : they were endowed with intellectual Faculties capable to understand and consider their Obligations to their bountiful Lord. From hence it appears that Sin is the most unnatural Rebellion against God , and in it there is a concurrence of Impiety , Ingratitude , Perfidiousness , and whatever may inhance a Crime to an excess of Wickedness . ( 3. ) The meanness of the Motives that induce Men to prefer the pleasing their depraved Appetites before Obedience to his sacred Will , extreamly aggravates the Offence . Of this we have a convincing Instance in the first Sin committed upon Earth . Deceitful Curiosity , flattering Pride , a secret pleasure of acting according to his Will , join'd with the low attractives of Sense , blinded and transported Adam to eat the Mortal Fruit , against the express Command of God. And ever since , the vanishing shadows of Honour , or Gain , or Pleasure , are the only perswasives to Sin. And what can be more provoking , than for a Trifle to transgress the Law of God , and equally despise his Favour and Displeasure ? Can any Punishment less than Eternal , expiate such Impieties ? The Rules of Humane Justice may discover to us the Equity of the Divine Justice . 'T is ordained by the wisest States , that many Crimes which may be done in a few minutes , shall be punish'd with Death , and the Offender be deprived of his natural Life for ever . And is it not most just , that Treason against the Great and Immortal King , should be revenged with Everlasting Death ? ( 4. ) That which farther clears the Divine Justice in punishing Sin with Hell , is this , That God by his infallible Promise assures us , that all who sincerely and uniformly obey him , shall be rewarded with Heaven for ever : a Blessedness most worthy the Greatness and Love of the Eternal God to bestow upon his Servants : a Blessedness that surpasses our most comprehensive Thoughts . Now if Everlasting Glory be despised , what remains but endless Misery to be the Sinner's Portion ? The Consequence is remediless . If Sin with an eternal Hell in its Retinue be chosen and embrac'd , is it not equal that the rational Creature should inherit his own choice ? How just is it that those who are the Slaves of the Devil , and maintain his Party here , should have their Recompence with him for ever ? That those who now say to the Almighty , Depart from us , we desire not the knowledg of thy Ways , should hear the dreadful Depart from me into everlasting Fire ? As there will be no vain-boasting in Heaven , where the Reward is the Gift of pure Bounty ; so there will be no righteous Complaint against God in Hell , where the Punishment is inflicted by powerful Justice . He that voluntarily sins , by consequence chuses the Punishment due to it . ( 5. ) The estimation of an Offence is taken from the disposition of him that does it . When 't is done with pleasure and obstinacy , there is no place for Favour . Now final Impenitence alone makes Sin actually and eternally damning to the Sinner . Those that , notwithstanding all gracious Means , live continually in Rebellion against God ; those that impenitently die in their Sins ; those that desire to live here for ever , that they might enjoy their sweet Sins ; those that are so hardned and naturalized in their Vices , that if they were revived and brought again into this World of Temptations , would certainly return to the Pleasures of Sin ; is it not righteous that their incorrigible Obstinacy should be punish'd for ever ? Is it not just that those who would continue under the dominion of Sin , should forfeit all their claim to the Divine Mercy ? For if we consider them as unrepentant and irreclaimable from their Wickedness , there are in them the just provocations and true causes of God's final rejection and hatred : and if we consider God as revealed in his Word and Works , his essential Properties , Wisdom , Purity , Justice , necessarily work upon such Objects in such a manner . How zealous an Indignation did the Son of God express against the obdurate Pharisees ? You Serpents , you Generation of Vipers , how should you escape the Damnation of Hell ? They in despite of all his Miracles , the equal Expressions of his Goodness and Power , resisted his Authority , blasphemed his Person , and slighted his Salvation . Now though other Sins are of an inferiour Nature , and weaker Evidence , yet Obstinacy added to them , makes a Person unworthy and uncapable of Mercy . From hence the Misery of the Damned is without Redemption , without Hope , without Allay for ever . II. I shall now proceed to consider the Evidence of the Facts that is produc'd as the Reason of that Judgment . The temper of Divine Justice is very observable in the particular Judgments recorded in Scripture . In the first process of Justice on Earth , we read that God made the enquiry of Adam , Hast thou eaten of the Tree whereof I commanded thee that thou shouldst not eat ? and by palpable Evidence convinc'd him before he condemn'd him . Thus before the fiery Vengeance upon the wicked Cities , the Memory of which will never be extinguish'd ; The Lord said to Abraham , Because the Cry of Sodom and Gomorrah is great , and because their Sin is grievous , I will go down now , and see whether they have done according to the Cry of it that is come up unto me ; viz. whether they were so numerously and excessively wicked ; if not , I will know . God is pleased to incarnate himself in Man's Expression , to declare more sensibly to us , that he never punishes with precipitation , but after an equal trial of the Cause . Thus we read of that profane King of Babylon , Belshazzar , That he was weighed in the Ballance , and found wanting , before he was sentenc'd to be deprived of his Kingdom and Life . And the Destruction of the Antichristian State is attended with solemn Hallelujahs for the Righteousness of that Judgment . And in the last Day the Righteousness of God's Proceedings shall be universally manifest and magnified . 'T is therefore called the Day of the Revelation of the righteous Judgment of God. Now in order to this , the Scripture informs us , that all the Works of Men shall be brought into Judgment , even every secret thing , whether good or evil . And the Apostle saith , That we must all appear before the Judgment-Seat of Christ , that every one may receive the things done in his Body , according to that he hath done , whether it be good or bad . All Sins , whether secret or openly visible , shall be accounted for . Those Sins that have been acted in the most secret Retirement , so that no Eye of Man could take cognizance of them , Sins concealed from the Eye of the Day , the Light of the Sun , and from the Eye of the Night , the Light of a Candle , shall then be made manifest . Nay , the Sins of the Thoughts and Affections , of which Satan could not accuse Men , when the inward Fire of Lust or Malice is not discovered by the least smoak or sparkles , by no expressions , all those shall be brought to Judgment : God will judg the Secrets of Men by Jesus Christ. The Sins of Omission of our Duty that are so numerous , from carelessness and diversions , from slothfulness and delays , and that now so little affect us ; for we are more sensible of what we do than of what we have not done ; the guilt of all these shall then be heavily charged on the Conscience of the Sinner . I was an hungry , and you gave me no Meat ; I was thirsty , and you gave me no Drink , was the Accusation of the Reprobates from the Judg himself . To him who knoweth to do Good , and doth it not , to him it is a Sin. The neglect of improving all the Means , Advantages , and Opportunities of doing or receiving Good , will be a great part of that Judgment . The Lord called his Servants to an account for the Talents committed to their Trust , and required Profit in proportion to their Number and Worth. All Sins of Commission in Youth and Age , whether gross Sensuality , as Lasciviousness , Lusts , excess of Wine , Revellings , Banquetings , and abominable Idolatries , and all excess of Riot , shall be accounted for to him who is ready to judg the quick and the dead : or Acts of Unrighteousness to others . He that doth wrong , shall receive according to the Wrong he has done . And Sins of a lesser guilt , for which the most are not touch'd with grief or shame , shall then be produc'd in Judgment . All the Sins of our Words , so easily committed , and not so easily observed , shall then be call'd to a heavy remembrance . The Judg himself tells us ; I say unto you , that every idle Word that Men shall speak , they shall give account thereof in the Day of Judgment . And if vain Words , the Signs and immediate Effects of a vain Mind , shall sadly encrease our Accounts , how much more all the contentious , fierce and revengeful Words , the detracting , false , contumelious and injurious Words , the impure , filthy and contagious Words , the prophane , blasphemous and impious Words , that slow from the evil Treasure of the Heart ? O their dreadful Number , and oppressing Weight ! And all the Aggravations and Circumstances of Mens Sins , that raise their Guilt to such fearful heights , shall be enumerated in order to Judgment . For thus 't was foretold ; Behold , the Lord comes with ten thousand of his Saints , to execute Judgment upon all , and to convince all that are ungodly among them , of all their ungodly Deeds which they have ungodly committed ; and all their hard Speeches which ungodly Sinners have spoken against him . And all the good Works of the Saints shall then be remembred , even to the least work of Piety , the giving of two Mites to the Treasury of the Temple ; and the least work of Charity , the giving a Cup of cold Water to a Disciple , upon the account of his relation unto Christ. All their secret Graces and Duties shall then be rewarded . The manner of this Judicial Evidence is set forth to us in Scripture , by the opening the Books ; congruously to proceedings in humane Judgement , wherein the Information and Charge is produc'd from Writings for the conviction of the Accused . Thus it was represented to St. John in a Vision ; I saw the Dead , small and great , stand before God ; and the Books were opened , and the Dead were judged out of the things that were written in the Books , according to their Works . 1. The Books of the Law and Gospel shall then be open'd in all the Injunctions and Prohibitions , and our Lives compar'd with them . Our Saviour told the Jews , Do not think that I will accuse you to my Father ; there is one that accuseth you , even Moses , in whom you trust : not the Person , but the Law of Moses . And he denounced against those that reject the Gospel ; the Word that I have spoken , the same shall judg them in the last Day . The Law is the exact Transcript of God's Sacred Will , the natural and immutable Rule of Righteousness ; 't is pure , forbids all Sin , and enjoins universal Holiness ; 't is spiritual , requires not only a conformity in Words and Actions , but inward Sanctity in Mind and Heart : for the Soul is the principal part of Man , entirely open to God's Eye , the Maker and Judg of it . And the most enlightned Saints have but an imperfect knowledg of it here . This made holy David , after his meditation upon its Purity and Perfection , to cry out in an Agony , Who can understand his Errors ! cleanse thou me from secret Sins . This , when opened in its spiritual and comprehensive Nature , by a wise and zealous Preacher , darts a Light into the Conscience , and discovers many secret Sins , that like so many Serpents were still and quiet in the dark ; but upon the sudden breaking in of the Light , fly upon the Sinner , and torment him with their mortal Stings . But when the Law-giver himself shall expound the Law in its full extent and perfection , with respect to all the Duties it commands , and Sins it forbids , how guilty will Men appear ? how unable to answer one Article of a thousand charg'd upon them ? 2. The Omniscience of God will give most convincing Evidence of all our Works : All things are naked and open to his Eyes , with whom we have to do in Judgment . The Psalmist declares the infinite perspicacity of his sight : The Darkness hides not from thee , but the Night shines as the Day . As his Light and transcendent Brightness is invisible to us , so our thickest Darkness is visible to him . We cannot see things in the Night , because it hinders the reception of the Rays , that insinuate into the Eye , and causes sight : but the Eyes of our Judg are like a flame of Fire , dispelling all Darkness . From his Throne in Heaven , his piercing Eye sees thro' all the concealments of Mens Sins . Thou hast set our Iniquities before thee , and our secret Sins in the Light of thy Countenance . He discovered the Sacriledg of Achan , the Lie of Gehazi , the Deceit of Ananias . Saul's Disobedience in sparing the Amalekites devoted to Destruction , had the colourable pretence of Piety , and , as a Sacrifice , was laid on the Altar . And David's Murder of Vriah was imputed to the chance of War as a sufficient excuse . But though they might have deceiv'd others , they could not deceive God. He is intimately present with the Souls of Men , that are unsearchable to the most discerning Angels of Light , and knows all their most secret Designs and Desires , the deepest Seeds of their Actions . He alone has exact Scales to weigh the Spirits of Men , all the Principles , Aims and Affections that are inseparable from their Works . The Pharisees in whom Pride was the first Property , and Hypocrisy a second Nature , could not , with all their Saintly shews , impose on our Saviour : for he knew what was in Man. He discovered their Alms to be not the effect of Charity but Ostentation , and their specious Acts of Devotion to be a train to surprize some rich Prey . And this Divine knowledg of Men and their Actions is in order to Judgment . Thus the wise King declares , Doth not he that ponders the Heart consider it ? and he that keepeth thy Soul , doth not he know it ? And shall not he render to every Man according to his Works ? And God himself testifies , I the Lord search the Heart , even to give to every Man according to his Works . For this reason he is said to keep a Register of Mens Sins . Thus he speaks of the impure Idolatries of the Jews ; Behold , it is written before me , to signify his exact and actual knowledg , I will not keep silence , but will recompense , even recompense into their Bosoms . And at the Day of Judgment he will declare his Knowledg of their Sins before all , and the most secret shall be made evident , as if written in their Foreheads in the most plain and legible Characters . And all the Goodness of the Saints shall then be revealed by the Judg. * Their greatest Excellencies are invisible to the Eyes of Men : the Sanctity of their Aims and Affections , which gives Life and Value to all the Acts of Obedience , their secret Duties , wherein the sincerity and ardency of their Souls is most express'd , are only known to God. And such is the excellent humility of the Saints , that the more they are enrich'd , and abound with the gracious Influences of the Spirit , the less they discover to the World ; as the Celestial Bodies , when in nearest conjunction with the Sun , and most fill'd with his Light , are least in appearance to the Inhabitants of the Earth . But there is a Book of Remembrance before him , for them that feared the Lord , and thought upon his Name . And they shall be mine , saith the Lord of Hosts , in the Day when I make up my Jewels : and I will spare them as a Man spares his Son that serves him . 3. The Conscience of every Man shall then be open'd , and give an accusing or excusing Testimony of all things : for these Acts of Conscience in the present Life , have a final respect to God's Tribunal . And though the Accounts are so vast , there shall be an exact Agreement between the Books of God's Omniscience , and of Conscience in the Day of Judgment . Now indeed the Conscience of Man , though never so inquisitive and diligent in examining and revising his Ways , is unable to take a just account of his Sins . As one that would tell the first appearing Stars in the Evening , before he can reckon them , others appear and confound his Memory with their number : so when Conscience is seriously intent in reflecting upon it self , before it can reckon up the Sins committed against one Command , innumerable others appear . This made the Psalmist , upon the survey of his Actions , break forth in amazement and perplexity ; Mine Iniquities are more than the Hairs upon my Head , therefore my Heart fails me . But it will be one of the Miracles of that Day , to enlarge the view of Conscience to all their Sins . Now the Records of Conscience are often obliterated , and the Sins written therein are forgotten ; but then they shall appear in so clear an impression , that the Wicked shall be inexcusable to themselves , and Conscience subscribes their Condemnation . And O the formidable Spectacle , when Conscience enlightned by a Beam from Heaven , shall present to a Sinner in one view the Sins of his whole Life ! Now Conscience is a Notary in every Man's Bosom ; and though 't is not always vocal , yet writes down their Actions . The Sin of Judah is written with a Pen of Iron , and with a point of a Diamond 't is graven upon the Tables of the Heart . But then it shall be compell'd to give a full Charge against the Guilty . Of this we have an infallible Presage in this World , when Conscience turns the Point against the Breast of a Sinner , and enforces the Tongue , by a secret instigation , to accuse the Person . And this Information of Conscience at the last will make the Sinner speechless : for the Book of Accounts with Divine Justice , was always in his own keeping ; and whatever is recorded there , was written with his own Hand . And how will those hardned Sinners that now kick against the Pricks of Conscience , be able to repel its strong and quick Accusations before that terrible Tribunal ? 4. Other numerous Witnesses will appear to finish the process of that Day . Not as if God , that knows all things , wants Information , but for the publick Conviction of the Wicked . Satan will then bring in a bloody Charge against them . Such is his Malignity , that he is a Complainer of God to Man , and by calumniating the Blessed Creator , seduc'd our first Parents ; and he is the Accuser of Men to God. He is stiled the Accuser of the Brethren before God day and night . Sometimes falsly , as when he taxed Job , that his Piety was mercenary ; and often truly to provoke the Divine Displeasure . But though his Charge be just against them as Sinners , yet as Penitent Sinners they are absolved by the Judg upon the Throne of Grace . This we have represented to the Prophet Zechary , Joshua the High Priest , a Type of the Church , standing before the Angel of the Lord , and Satan standing at his right hand to accuse him ; for that was the place of Accusers . But Christ the Blessed Reconciler interposed : And the Lord said to Satan , The Lord rebuke thee , O Satan , even the Lord that hath chosen Jerusalem , rebuke thee . But he will principally act the part of an Accuser at the last Judgment . This is intimated in that fearful Imprecation , Let Satan stand at his right hand : when he is judged , let him be condemned . He is now an active watchful Spirit , whose Diligence is equal to his Malice , and by glittering Snares , or violent Temptations , draws Men to Sin. But then he will be their most bitter Accuser , not from zeal of Justice , but pure Malignity . Then he will aggravate their Crimes by the most killing Circumstances ; though in accusing them he endites himself , their Sins being usually done by his sollicitations . And the Wicked themselves will accuse one another . In this World Fellow-sinners usually conceal one anothers Wickedness , restrain'd by their own obnoxiousness . But then all that have been jointly engaged in the commission of Sin , will impeach each other . The voluptuous Sinners that have excited one another to Lust or Luxury ; Come , let us take our fill of Love till the Morning . Come , I will fetch Wine , and we will fill our selves with strong Drink , for to morrow shall be as to day , and much more abundant . All the charming Companions and Associates will with fierceness charge one another . And the malicious cruel Sinners that say , Come , let us lay wait for Blood , let us swallow them up quick as the Grave , will then like enraged Furies fly upon one another . In all Sins of Combination , the inferiour Instruments will accuse their Directors for their pernicious Counsel , and the Directors will accuse the Instruments for their wicked Compliance . And all the holy Servants of God , who by their Instructions , Counsels , Admonitions , Examples , have endeavoured to make the World better ; especially those who by their Place and Relation were more concerned , and more zealously and compassionately urged and perswaded those under their Care to reform their Lives , and save their Souls , will give a heavy Testimony against them . Indeed the very Presence of the Saints will upbraid the Wicked , for their resisting all the warming , melting Intreaties , all the grave and serious Reproofs , all the tender earnest Expostulations , that were ineffectual by the hardness of their Hearts . Briefly , the Scripture attributes to the Signs and Circumstances of Mens Sins , a vocal Evidence against them . Thus the Prophet speaking of the House built by Rapine and Extortion , The Stones of the Wall cry , and the Beams answer them ; and with concurrent Testimony accuse the unrighteous Builder . And St. James declares , That the Wages of the Hireling , kept back by Fraud , cry against the Oppressor . And the Rust of Gold and Silver treasured up , is a Witness against the Covetous . And this by the recognition of Conscience will be a Memorial against them hereafter . To what the Scripture speaks of this kind of Evidence of Mens Sins , I shall add a useful Representation fram'd by a Heathen , to signify that Wickedness , how secretly soever committed , shall be brought to light in Judgment . He tells us , That the Soul of a very guilty Wretch , was after Death arraigned before one of the severe Judges below . And at his Trial , because his atrocious Crimes were done in secret , he stood upon his defence , denying all . The Judg commanded his Lamp to be produc'd , that was an Eye-witness of his Wickedness . The Lamp appear'd , and being demanded what it knew of him ? answered with a sigh , Would I had been conscious of nothing , for even now the remembrance of his Villanies makes me to tremble : I wish my Light had been extinguished , that the Oil that maintained had quench'd it . But I burnt with disdain , and cast about some Sparks to fire his impure Bed , and was grieved that my little Flame was so weak as not to consume it . I said within my self , If the Sun saw these Villanies , it would be eclips'd , and leave the World in Darkness . But I now perceive why I was constrain'd to give Light to him , that being a secret Spy of his Uncleanness , his Thefts and Cruelties , I might reveal them . But we that are enlightned by Faith , and know that God is omnipresent , and that what-ever Sin is done , though in the deepest and darkest recess , is manifest to him , ‖ have no need of Lucian's Lamp to make our Judg to be feared by us . 3. The Impartiality of the Sentence will make the Justice of God conspicuous before the whole World. This consists in two things . 1. There will be no distinction of Persons . 2. There will be a distinction of Causes in that Judgment ; and according to their Nature , the Sentence will pass upon all . 1. There will be no distinction of Persons . In humane Courts the Judges sometimes extend and amplify , sometimes contract or smother the Evidence , and are more rigorous or favourable in their Sentence , as they are biass'd towards the Persons before them . But the Righteous Judg of the World is uncapable of being inclin'd to Favour or Severity upon such base Motives . This is frequently declared in Scripture , to possess us with his Fear . If ye call upon the Father , who without respect of Persons judges according to every Man's Work , pass the time of your sojourning here in fear . No spiritual Priviledges upon which Men are so apt to presume , viz. that they are Members of the Reformed Church ; that they are enrich'd with excellent Gifts ; that they enjoy the Ordinances in their purest Administration , will avail them without real Holiness in their Hearts and Lives . The being united to Societies of the most glorious Profession , of strictest Purity , and sublime Devotion , does no more prove one to be a real Saint , than the being of an eminent Company of Merchants proves one to be a rich Citizen . Those that bow the Knee and not the Heart in faithful Reverence , that give the empty Title of Lord to Christ , without the tribute of Obedience , will be rejected by him . Many shall say at the Day of Judgment , Lord , Lord , we have prophesied in thy Name , and done many wondrous Works . Then will the Judg say , I know you not : Depart from me ye Workers of Iniquity . No degrees of Civil Greatness will be of any moment and advantage in that day . Saint John testifies , I saw the Dead , small and great , stand before God , in an equal Line , to receive their Trial. Kings shall then be devested of their Imperial Titles , of their Crowns and Scepters , and their Robes of State , and only be accompanied with their Works . Of this we have an undoubted Proof , in that they are no more exempted from the common Law of dying than the meanest Slave . Death , that rugged Officer , arrests them without Ceremony , and summons them to appear before that Tribunal . The Royal Purple could not protect Herod from being devoured by Worms . The Apostle speaks indefinitely in the fore-cited Place ; He that does wrong , shall receive for the wrong he has done ; and there is no respect of Persons . No circumstantial Accidents can derive true worth , or truly debase Persons , but inherent Qualities , and the Actions that flow from them : and accordingly , the High and Holy God will accept or disapprove them . What St. Paul observes of the saving Grace of the Gospel being indifferently offer'd to all , is applicable in this case . He tells us , There is neither Greek nor Jew , Barbarian nor Scythian , Bond nor Free , that are preferr'd or excluded upon a Carnal account , but that all may equally partake of spiritual Blessings . Thus the difference of Nations will be no Priviledg or Prejudice to any in the Day of Judgment . The most rude and contemptible shall have as fair and equal a Trial , as the most polite and civiliz'd . The ignorant Barbarians as the Learned Grecians , that so much boasted of their vain Excellencies above them . The Negroes in Africa as the People of Europe : for they have the same Relation to God their Maker , and as truly bear the impression of God stamped upon the Humane Nature in the Creation , and therefore common to the whole species of Mankind . An Image may be fashion'd in Ebony as well as in Ivory . Briefly , all Men are equally subject to his Laws , and shall be equally accountable for their Actions . The Rich and the Poor shall then meet together , without distinction , before God the Maker and Judg of them all . 2. There shall be a distinction of Causes , and every Man be judged according to his Works , the tenour of good Works , and the desert of bad . The Apostle assures us , That whatsoever a Man sows , that shall he reap : He that soweth to the Flesh , shall of the Flesh reap Corruption ; but he that soweth to the Spirit , shall of the Spirit reap Life everlasting . The Harvest shall be according to the Seed , both in kind and measure . ( 1. ) Those who by patient continuance in well-doing , seek for Glory , and Honour , and Immortality , shall obtain eternal Life . Indeed , eternal Life is the Gift of infinite Bounty , nay of pure Mercy , and Mercy excludes Merit . 'T is said of the blessed Martyrs , who contended for the Truth and Purity of the Gospel to the Death , that their Robes were wash'd white in the Blood of the Lamb , not in their own Blood. Their Right to Heaven was from the application of his Merits to them . But the Reward is dispens'd from God according to the Evangelical Law ; not only as a magnificent Prince , but as a Righteous Judg. All those to whom the Gospel promises eternal Life , shall infallibly obtain it , and none that the Gospel excludes . Those who were sensible of their Sins , and cordially forsaking them , did humbly and entirely depend upon the Grace of God , through the blessed Reconciler and Saviour , shall be justified and glorified . Then the Judg will discern between unfeigned Faith and vain Presumption , and will justify the Faith of the Saints by the genuine Fruits of it , the Godliness , Righteousness , and Sobriety of their Lives , and a victorious perseverance in their Duty , notwithstanding all the pleasing Temptations or Tortures to withdraw them from it . Thus the Apostle expresses his humble Confidence ; I have fought the good Fight , I have finish'd my Course ; henceforth there is laid up for me a Crown of Righteousness , which God the Righteous Judg will give me at that day : and not only to me , but to all that love his Appearance . We read in the Description of the Last Judgment , That the Book of Life was opened : the Names of all that were written in Heaven , shall then be declared , that it may appear they are saved by Grace . For it was his most free pleasure to select some from the common Mass of Perdition , who were naturally as guilty and corrupted as others , and to predestinate them to Eternal Glory , and effectual persevering Grace to prepare them for it . The Saints are created in Christ Jesus unto good Works , which God hath before ordained , that they should walk in them . And the New Creation is as undeserved and entire an Effect of God's Love as the first was . But 't is said , That every Man was judged according to his Works . For Eternal Election does not entitle a Person immediately to Heaven , but according to the Order establish'd in the Gospel . Thus the King at the last Day speaks to the Elect ; Come , ye Blessed of my Father , inherit the Kingdom , prepared for you before the Foundation of the World : for I was hungry , and ye fed me ; naked , and ye clothed me . And according as the Saints have excel'd in Fidelity & Zeal in God's Service , they shall be rewarded with a more excellent Glory . The Stars of the supreme Heaven are of a different brightness and greatness , as the Stars of the visible Firmament . Indeed all are perfectly happy , without * jealousy , that any is equal or superior to them in that Kingdom . But God will crown his own Graces as the Saints have improved them . Our Saviour valued the Widow's two Mites , as transcending all the magnificent Gifts of others , because of the degrees of Love in the Giver . There was a richer Mine of Affection in her Heart , Gold of a more noble Vein , more pure and precious than all their Riches . This was of greater price in God's Account , who weighs the Spirits in his Ballance . God will accept and reward according to what a Man has , and not according to what he has not . He that improves but two Talents with his best skill and diligence , shall have a greater Reward than another that had ten Talents , and was remiss and less careful to employ them for his Master's Profit . The Rule will be exactly observed , He that sows bountifully , shall reap bountifully ; and he that sows sparingly , shall reap sparingly . And if God will be thus impartial in rewarding the Saints , much more in punishing the Wicked . For the remuneration of our Duty is the effect of his most free Favour ; but the recompences of Sin are due , and decreed by Justice , in Number , Weight , and Measure . The severity of the Sentence will be in proportion , as Mens Sins have been more numerous and heinous . Although all the Damned shall be equally miserable in Despair , all broken on an endless Wheel , yet the degrees of their Torment are different . Sins of Ignorance are extenuated in comparison of rebellious Sins against Knowledg . The first are like a Servant's dashing against his Master in the dark ; the oother like the insolent striking of him in the light : And as they incur greater Guilt , will expose to greater Punishment . Accordingly our Saviour predicts , That the Servant which knew his Lord's Will , and prepared not himself , neither did according to his Will , shall be beaten with many Stripes . But he that knew not , and did commit things worthy of Stripes , shall be beaten with few Stripes . Unactive Knowledg is worse than Ignorance . For this reason the Case of Heathens will be more tolerable than of the Jews : for though some natural Principles were strong and quick in their Minds , that made them sensible of their Duty and Danger , yet they were not so clear and perfect as the Law delivered by Moses . Those Sins that were Infirmities in a Pagan , were presumptuous in a Jew . And the Case of the Jews will be more tolerable than of disobedient Christians , who enjoy the Gospel less charged with Ceremonies , and more abundant in Grace than the Mosaical Dispensation . Those that have set before them the Life of Christ , the Model of all Perfection , that are excited by such loud Calls to flee from the Wrath to come , and yet are deaf and regardless to the Commands , nay to the melting Invitations and precious Promises of the Gospel , shall have a more intolerable Judgment than the most guilty Sinners , even the Sodomites and Sidonians that were Strangers to it . The precious Blood of the Son of God despised , induces a Crimson Guilt . And as Sins are committed with Pride and Pleasure , with eager Appetite and Obstinacy , the revenge of Justice will be more heavy upon Persons . More particularly , Sins of Consesequence , whereby others are drawn to Sin , will heighten the Guilt , and the retribution of Justice will be to every Man according to his Ways , and according to the fruit of his Doings . This will principally concern Superiours in eminency of Place , whose Dignity has always a concomitant proportion of Duty . Their vicious Actions are Examples , and their Examples more powerful Rules than their Laws , and give countenance to others to sin licentiously . They sin with an high Hand , and involve the Ruin of innumerable Persons that depend upon them . As the Dragon in the Revelation , whose Fall from Heaven drew a Train of lesser Stars with him . And all inferiour Magistrates , who by personal commission , or partial connivance , encourage and harden others in Sin , and by their Power discountenance serious Religion , and obstruct the Progress of it , heap up Damnation to themselves . And the Ministers of the Word , who are obliged to watch for the Souls of Men ; and should , like the Heavens , by their Light , Influence , and Motion , their Doctrine and Lives , guide and quicken others in the Ways of Holiness ; if by their Neglect and Wickedness others are lost for ever , their Account will be most heavy and undoing . Of this Number are those , who by their unholy Conversation weaken the Authority and Efficacy of the Word , and more successfully perswade Men to do Evil , than by their Preaching to do well : for we are apt to take deeper impression through the Eye than thro' the Ear , and to follow the Physician 's Practice rather than his Counsel . These perish not alone in their Iniquity . And such who are unfaithful Dispensers of the Treasures of their Lord , and by loose Doctrines corrupt the Minds of Men , to fancy a Mercy in God derogatory to his Holiness , that although they live indulgently in Sin , they may obtain an easy Pardon and Happiness at last . And such who employ their high Commission for low and base Ends : Those who instead of preaching Jesus Christ , and him Crucified , the pure and saving Truths derived from the Fountain of the Gospel , entertain their Hearers with flashy Conceits , and studied Vanities , to give a relish to Curiosity , and to have the applause of Fools , and obscure the native Majesty of the Word , enervate its Force , and render it powerless to Conscience . And those who spend their Zeal in things of no moment to Salvation , and let fly bitter Invectives against those that dissent from them in unconcerning Matters , by which they harden Atheistical Scorners in vilifying the Office of the Ministry as a Carnal Invention , set up and used for Secular Ends ; and induce others to place Religion in Formalities and slight colours of it , as if Conformity to needless Rites would exclude the Defects of substantial Holiness . 'T is observ'd in the Chaldee Paraphrase , when God was inquiring of Cain concerning Abel , that he charges him , The Voice of thy Brother's Blood cries unto me : As if Cain were a Murderer not of a single Man only , but of a numerous Race that might have descended from his Brother . Thus a wicked Minister will be charg'd not only for murdering himself , but as many precious Souls as might have been converted and saved , if he had faithfully performed his Duty . And Parents that should instil the Principles of Godliness into their Children in their early Age , and season their Minds with the knowledg of the Divine Laws , to regulate their Lives , and make them sensible of their Obligations to obey them , that should recommend Religion to their Affections by an holy and heavenly Conversation , if by the neglect of their Duty their Children are exposed as a Prey to the Tempter , and ruin'd for ever , it will enhance their last Reckoning , and encrease the Score of their Guilts beyond expression . And Masters of Families , and all others that have Authority and Advantage to preserve or reform from evil those that are committed to their Care , and to instruct and command them to do what is pleasing to God , and profitable to their Souls , will be sadly accountable for those that perish by their neglect . In short , we see by common Experience , that Company and mutual Consent is a usual Motive to Sin ; and many Persons that alone would with abhorrence reject some Temptations , yet are sociably sinful . Now all those who by excitation or example , lead others to Destruction , as they are first in Sin , will be chief in Punishment . We read in the Parable of the rich Voluptuary , that being in Hell , he desired a Messenger might be dispatch'd from the Dead to warn his Brethren , lest they should come to that place of Torment . Is there such Charity in Hell to the Souls of others ? ‖ No , that Furnace always burns with its proper Flames , there is not a spark of that Divine Fire there : But remembring how guilty he had been of their Sins , feared that his Torments would be encreased by their coming thither . Society in endless Sorrows does not divide , but reflect them . Now if Damnation for Sin be such a Misery as is express'd in the Scripture by the most violent Figures and Words of the heaviest signification ; if all the possible Tortures suffered here are but a Lenitive to the preparations of Wrath in Hell , how miserable shall those be , who , as if a single Damnation were a light matter , do not only commit Sin in their own Persons , but are in combination with Satan to corrupt and destroy others , and multiply Damnation against themselves ? These treasure up Wrath against the day of Wrath. Briefly ; The whole Process of that Day , the Arraignment and Sentence will be so ordered , the Righteousness and Reasonableness of the Proceedings will be so manifest , as to clear the Judg , and confound the Guilty . God will be justified in his Sentence , and overcome when he judgeth . I shall now come to apply this great Doctrine . 1. Let us from what has been discours'd of Judgment to come , be excited to confirm our Faith in this great and useful Doctrine ; and by serious and frequent thoughts to apply it to our selves . Some within the Church have only a superficial belief of this , as a point of the Religion wherein they were educated ; but carnal Affections , Fear , Hope , Love , and Desire , controul their Assent , as to its operation upon them . They believe in the general that God is the Judg and Rewarder of our Actions , and in the absence of Temptation resolve to obey him : but when a strong Tryal comes from some temporal Good or Evil that is present , their Faith is negligent , and unactive to keep them from Sin. Now to make our Faith powerful , we must , First , confirm it by convincing Arguments , that it may be an undoubted Assurance , a certain Light , directive and perswasive in the course of our Lives . Some Doctrines of Religion , that are of an incomprehensible nature , and should be received with silent adoration for the Authority of the Revealer , are obstinately contradicted by some , upon a vain pretence that nothing is to be believed that will not endure the rigorous inquisition of Reason , and be comprehended by our narrow Minds : but Reason , though darkned , sees the necessity of a future Judgment . Nature and Scripture testify there is a God , and that he has a Right , and Power , and Will to distribute the rewards of Vertue , and the penalties of Vice to his Subjects . To deny this , is directly against the implanted Notion of the Deity in the Heart of Man. There is a real difference between Moral Good and Evil , not depending upon Opinion , but arising from the immutable Nature of things , and the eternal Law of God. Otherwise , considered in it self , it were no more faulty to murder a Parent , than to kill a Fly ; nor to rob a Travellor , than to chase a Deer . But the Conscience of the most profligate Wretch would startle at such an Assertion . The disposition and admirable order of the World in its various parts , and the vicissitude of Seasons , declare to the observing Mind , that a most wise , good , and powerful God governs and preserves all things by his vigorus Influence . And can it be that the Divine Providence , so visibly wise and good in regulating the course of Nature , should be defective towards Man , the most noble part of the World ? And can it be extended to humane Affairs , if there be no other than the present state , wherein the Righteous are afflicted , and the Wicked prosper ? where Sins of the deepest stain and the lowdest cry are unpunish'd ; and the sublime and truly heroick Vertues are unrewarded ? nay , where Vice receives the natural reward of Vertue , Honour and Felicity , and Vertue the just wages of Vice , Disgrace and Sufferings ? 'T is necessary therefore that there be a future State , and a righteous distribution of Rewards , according to the good and evil of Mens Actions here . The Heathens disguised this terrible Truth under the Fictions of the Infernal Judges , Minos , and Rhadamanthus , and Eacus . And the Furies and Vultures , and fiery Lake , which they thought tormented the Wicked in the next World , discover what apprehensions they had of the desert of Sin , and the punishment that certainly attended it . The Guilty would fain be freed from the terrours of it , and strangle Conscience , that is bound over to give Testimony in the Day of Judgment , that they may sin without scruples . But though Fear be a troublesom and involuntary Passion , they cannot totally extinguish the internal sense and presages of future Judgment ; but as the motions of Courage came upon Sampson at times ; so Conscience awakened by sharp Afflictions , by sudden Dangers , and the approaches of Death , makes a sad deduction of past Sins , and forecasts cruel things . It cites the Offender before the enlightened Tribunal of Heaven , scourges with remorse , and makes him feel even here the strokes of Hell. Tho' the Sin be secret , and the guilty Person powerful , not within the cognizance or reach of humane Justice , yet Conscience has a Rack within , and causes pain and anxiety , by fearful expectations of Judgment to come . And Divine Revelation is most express in declaring this great Truth . The Light of Faith is more clear and certain from the infallible Word of God , than the Light of Reason . Before the Flood , Enoch in the early Age of the World foretold it ; Behold , the Lord cometh with ten thousand of his Saints , to execute Judgment upon all . Solomon under the Law repeats this Doctrine , that every secret thing shall be brought into Judgment , whether good or evil . And God himself speaks in the sublimest stile of Majesty , and swears by himself , for our firmer belief , As I live , saith the Lord , very Knee shall bow to me , and every Tongue confess to God , the glory of his Justice . From whence the Apostle infers , So then every one of us shall give an account to God for himself . In the Gospel we have distinctly described the Person of the Judg , the glorious Attendants of his Coming , and the manner of his proceedings in that Day . Now the many Predictions in Scripture so visibly accomplish'd in the Person of Jesus Christ , and by him , give infallible assurance , that all his Promises and Threatnings are equally certain , and shall be fulfilled . As sure as our Saviour is come in his humble state , and has accomplish'd the Prophecies of his Sufferings , he will come in his Glory to judg the World. Secondly . That the belief of eternal Judgment may be powerful in our hearts and lives , it must be actuated by frequent and serious thoughts . Faith gives life and efficacy to our notions of eternal things , and Consideration makes our Faith effectual . As the natural Life is preserved by the activity of the vital Principles , the Circulation of the Blood , the drawing of the Breath , the motion of the Pulse ; so the spiritual Life is maintained by the exercise of Grace . The carnal Affections dare not appear before Reason and Conscience , when awakened by the serious believing Consideration of eternal Judgment . The Evangelists relate , that when our Saviour was asleep in the Ship , a sudden Tempest arose that was likely to over-set it in the Sea : but awakened by the cry of his Disciples , Lord , save us , we perish ; he presently rebuked the Wind , and a Calm ensued . Thus whilst the habit of Faith is asleep in the Soul , there will be great danger from the concurrent violence of Temptations and Corruptions ; but when 't is awakened by lively and powerful thoughts , it does Miracles in subduing the strongest Lusts. 'T is monstrous and beyond all belief , did not sensible Experience make it evident , that notwithstanding the minds of Men are convinc'd of the certainty of the Divine Judgment , and the Recompences that immediatly follow , yet their Wills remain unconverted , and their Affections cold and unactive in their preparations for it : That such numbers who have so much Christianity as to believe that an irrevocable Doom will pass upon the Wicked , and so little Christianity , that they cannot justly hope to escape from it , yet are so careless of their Duty , nay joyful in their sinful courses , as if Judgment were a dreadless thing . What is the cause of this prodigious security ? 'T is the neglect of considering , that we must all appear before the Judgment-Seat of Christ , to receive according to the things done in the body , whether good or evil . The next Cause of this stupidity is , that they put the Evil Day at a remote distance : as the Scorners said , the Vision is for many Days : They study to be secure , and delay their preparations , presuming to have time enough before them . Their Senses and Faculties are so imployed abroad in the World , they have neither leisure nor desire to think seriously of it . Their Hearts are so ravish'd with Dreams of Sensuality , and engaged in terrene Affairs , that they are very averse from exercising their minds upon such displeasing Objects . Vain Men ! how willingly do they deceive themselves ? The Judg himself declares , Behold , I come quickly : His Throne is like a fiery Flame , and his Wheels as burning Fire ; an Emblem of his swift coming to judgment . Can they be assur'd of Life one Hour ? The Day of Death is equivalent to the Day of Judgment : for immediately after there is a final decision of Mens states for ever . I have read of an excellent Preacher , that in a Sermon described the last Judgment in all its Terrors , with such ardent Expressions , and those animated with such an affecting Voice , such an inflamed Countenance and Action , that his Hearers broke forth into passionate Cries , as if the Judg himself had been present to pass the final Sentence upon them . In the heighth of their Commotion , the Preacher bid them stop their Tears and Passions , for he had one thing more to add , the most afflicting and astonishing Consideration of all the rest , That within less than a quarter of an hour , the Memory and regard of that which so transported them would vanish , and their Affections return to carnal Objects in their usual manner . The neglect of Consideration makes even the Doctrine of Judgment to come to be without efficacy . 'T is necessary therefore that the belief of this be so firmly seated in the Heart as its Throne , that it may command the thoughts to be very attentive to it , and may have Regal Power over our Wills and Affections , that our Lives may be ordered according to its Rules . 2. The Consideration of Eternal Judgment will vindicate the Proceedings of Divine Providence , and the honour of God's governing this World , from the imputations of Unrighteousness . God is provoked every day , yet spares the Wicked , and heaps an abundance of Favours on them . His Patience and Goodness they prophanely abuse , and become more obdurate and inflexible . They are apt to blaspheme the Excellency of his Nature in their Hearts , thinking that he is ignorant or careless , impotent or unjust . They implicitly deny his Providence and Judgment , that he does not observe their Sins , and will not require an account for them : Or else they interpret his Permission to be an Approbation of their Sins . These things hast thou done , and I kept silence ; thou thoughtest I was such an one as thy self . Thus the Heathens transplanted the Vices of Earth to Heaven , and represented their Gods to be sensual , jealous , furious as Men , and accordingly expected an easy Absolution for their Sins . Or else the distance of Judgment to come so hardens them , that they hear God's Thunder with less fear , than Boys do their Squibs and Crackers . Because Sentence against an evil Work is not speedily executed , therefore the hearts of the Sons of Men are fully set in them to do evil . But how desperate is the madness of Sinners ? God now seems to wink at their Sins , but hath appointed a day of Accounts . He suffers them to live in prosperity , but they are reserved to the day of Judgment to be punish'd , and possibly sooner : for sometimes they are cut off by visible Vengeance , to convince the World that the supream Judg does not bear the Sword in vain . But though 't is delayed for a time , yet he declares , that their Sins are laid up in store with him , and sealed up among his Treasures . To him belongs Vengeance and Recompence . He is a mild Judge now , and his Clemency suspends their Punishment ; but ‖ Justice will not forget it . He threatens the secure Sinner , I will reprove thee , and set thy Sins in order before thine eyes . How will the scornful obstinate Sinner change complexion and tremble , when an Army of Sins more terrible than so many Furies shall be ranged in Battel , and with fiery Darts wound his naked Soul ? How will the stubborn Atheist , that pleases himself with vain imaginations of the Eternity of the World , and the Mortality of the Soul , be confounded when he feels the truth of Scripture-threatnings , to his eternal Sorrow ? then all their Raileries will be turn'd into Lamentations . 'T is not for * want of Power that God spares the Wicked , but because they are always in his Hands , and he can make them as miserable as they are sinful when he pleases . 'T is not through the neglect of Justice , but for most wise and holy Reasons , as shall appear in the last day , when a decisive irreversible Judgment shall be pronounc'd , and immediately inflicted upon them before the World. When an † Actor at Athens spoke with admiration of Riches , as the most valuable Acquisition , and of the Felicity of Rich Men : the People were in an Uproar at the immorality of the Speech , and were ready to chase him from the Stage . But the Poet himself appeared , and desired them to stop their Fury till they saw the Catastrophe , the wretched end of that sordid Miser . Thus we are apt to accuse the ways of God when the Wicked flourish ; but we should stop our tumultuous thoughts , for their end will absolve Divine Providence from all undue reflections upon the account of their temporal happiness . And the sound belief of this will rectify all mistaking apprehensions , and clear all perplexing appearances about the Sufferings of the Righteous here . Indeed if we consider the holiest Men as they are Sinners , their Afflictions are so far from blemishing the Justice of God , that they are the signs of his Mercy : for all is a Favour on this side Hell to those that deserve it . David , an excellent Saint , acknowledgeth the righteousness of God's Judgments with respect to himself . But when the Saints suffer for a righteous Cause ; and , as the Psalmist expresses it , for thy sake are we killed all the day long , and are counted as Sheep for the slaughter ; there is not a visible correspondency between the Providence of God in his governing the World , and the unchangeable Rules of Justice , that those who do evil should suffer evil , and those who do well should be happy . As the Apostle speaks to the persecuted Christians , It is a righteous thing with God to recompence Tribulation to them that trouble you , and to you who are troubled rest with us . Now there is a day coming , when the Persecutors shall be punish'd , and the Saints be rewarded for all their Sufferings , and the distribution of Recompences shall be in the presence of the World , for the glory of Divine Justice . For the distinction that is made between Men at Death is private and particular , and not sufficient for the honour of God's Government . But at the last Day all Men that have lived in several successions of Ages shall appear , and Justice have a solemn Process and Triumph before Angels and Men. As some excellent Piece that is to be expos'd to publick view , is covered with a Traverse , to prevent the disturbance in the Working , and the discovery of the Work till brought to such perfection as will surprise with wonder those that see it : So God is pleased to cover his Proceedings for a time , but in the last Day there will be such a Revelation of the righteous Judgment of God , that those who now doubt , or complain of his Justice , shall admire and adore it . 3. The belief of this Doctrine as it vindicates Divine Providence , so 't is powerful to comfort the Saints under Persecutions for Righteousness sake ; especially when Innocence is wounded with slanderous Darts , and Calumnies are joyned with Cruelties , representing them as worthy of publick Hatred . It was one of the Subtile Artifices of Julian the Apostate , to mingle the Images of the Heathen Gods with those of the Emperours , that the doing reverence ( as the Christians were commanded ) to all together , might imply a dereliction and renouncing of their Religion , and their Simplicity seem Impiety : or if , jealous of slipping from their Profession , they refused to do it , they might seem to deny the Expressions of honour due to their Emperours , and be reputed to suffer not as Christian Martyrs , but as Rebels . But the believing Consideration of God's righteous Judgment will make them despise the Censures and Reproaches of malicious Adversaries . With me , saith the Apostle , it is a very small thing that I should be judged by Man's Judgment ; he that judgeth me is the Lord. The severest Censure was of no more weight compar'd with the approbation of God , than the lightest Feather that flies in the Air , put in the Scales against the Globe of the Earth . The assurance of a righteous Cause , and a righteous Judg , will preserve an inward and joyful tranquillity of Soul in the midst of all the Storms of Reproach and Scandalous Imputations ; like the calmness of a Haven when the Sea is tempestuous without . And this will fortify Believers to bear with an invincible Courage all the Violence that is offered to them for their fidelity to God. All the wrongs and injuries they endure , shall be redrest with infinite advantage . The extreamest Evils to which they are exposed for Christ , are like the Chariots of Fire sent from God , not to consume but conduct Elias in triumph into the highest Heaven . God will give them present Support , inward Consolations , and a future Crown . There is an appointed day when oppressed Innocence shall obtain the noblest Victory , and disgraced Godliness the most publick and highest Honour . The Faith of sincere Christians shall be found to Praise and Glory . They may suffer under the tyranny of Time , but shall Reign in the Kingdom of Eternity . The belief of this , when firmly radicated in the heart , is so powerful as to make them glory in the sharpest Tribulations , and joyfully triumph over Satan , with his perverted malignant World. Cantando rumpitur Anguis . But alas , the Sin , and a great part of the trouble of the Saints , arises from their weakness of Faith , and not patient waiting for the Day of the Lord. When heavy Persecutions and great Distresses are continued by the restless Adversaries , they are apt through impatience and instability of mind , to be full of sorrowful Complaints that God delays their particular Deliverance . And as sometimes the Clock out-runs the motion of the Sun , that is the true measure of Time ; so their hasty desires prevent the eternal Counsel of his Will , that has determined the period of the Miseries of his People , and of the Prosperity of the Wicked in the fittest time . And that he suspends his glorious Coming to judg the World in Righteousness , discourageth weaker Christians , and makes them ready to faint in the day of Adversity . But the Lord is not slack in performing his Promise , as Men count slackness . There is not the least reason to question his Fidelity and Power , or to suspect his Love and Remembrance of his People . And as the Stars of Heaven enlighten the Earth , but the Candles on Earth cannot enlighten the Heavens : so the Wisdom of God's Counsel and Providence should direct us patiently to expect his appointed time , but our glimmering Reason cannot direct him . 4. The serious belief of future Judgment is the most effectual restraint from secret Sins . Men are apt to encourage themselves in evil upon the account of secrecy : 't is the usual tinder of Temptations . If solitude and silence , if the darkness of the night , or any disguises may conceal their Wickedness from humane Eyes , they are bold and secure as to God. The Psalmist declares what is the inward principle that acts them , what is the language of their hearts : All the workers of Iniquity boast themselves , they say , The Lord shall not see , neither shall the God of Jacob regard it . But O the brutish folly of Men , to think , that because they do not see God , that he does not see them . As if one should shut his Eyes in the face of the Sun , and do some foul abominable thing , thinking himself to be unseen , because he sees no person . How vain is the impure diligence of the Adulterer , the crafty diligence of the Deceiver , the sollicitous diligence of other Sinners to hide things from the Judge of all ? Shall not God search it out , for he knows the very secrets of the heart ? What a confounding discovery will be made of secret Wickedness at the last day ? Here obscurity is the mask of Shame that conceals it from the World. Or if only Children and Fools that are not capable to judg of the indecency and turpitude of Actions , be Spectators , Men are not touch'd with shame for foul things . But then their Wickedness shall be displayed before God , the holy Angels and Saints . The actual belief of this would deprive Satan of one of his greatest Advantages , and be a blessed Preservative from many Sins that allure the consent by the temptation of secrecy . A considering Christian will reject them with indignation , saying with Joseph , How can I do this great Wickedness , and sin against God ? The Sins undiscovered and upunish'd by temporal Tribunals , shall then receive a just recompence . 5. The remembrance of that strict Judgment , is the most natural and powerful remedy against sensual Temptations that so easily insinuate and engage the Hearts of Men. S. Peter reckoning up the Heathens Sins , Lasciviousness , Lusts , excess of Wine , Revellings , and abominable Idolatries , tells the Christians , that the Gentiles thought it strange that they did not run with them to the same excess of riot . As the Disciples when our Saviour walk'd upon the Waters , thought he had been a Spirit , judging that no real Body could tread on them without sinking : thus Men are apt to think it impossible to restrain their carnal appetites when allured by pleasing Objects . But the belief of the Terrors of the Lord , will damp the sensual Affections when most strongly enclin'd to forbidden things , and extinguish delight in Sin : for Delight and Fear are inconsistent . Therefore the wise Preacher gives this Counsel , Rejoice , O young Man in thy youth , and let thy Heart chear thee in the Days of thy Youth , and walk in the ways of thy Heart , and sight of thine Eyes : but know thou for all these things God will bring thee to Judgment . This will change the apprehensions of the mind , and alter the taste of the appetite , and make the most enticing and irresistible Lusts , the objects of our greatest detestation . 6. The consideration that the Son of God , clothed with our Nature , shall judg the World , affords strong Consolation to his People , and is a motive of great terror to the Wicked . How comfortable is it to his People that he who loved them above his Life , and was their Redeemer on the Cross , shall be their Judg on the Throne ? He is the same Jesus Christ , yesterday , to day , and for ever ; the same indulgent Saviour , in the exaltation of his Glory , as when under Sufferings , Reproach and Shame . He is described in that glorious Appearance , by the conjunct Titles of his Majesty and Power , The Great God ; and of his Compassion and Mercy , Our Saviour , to signify his Ability and Affection to make them happy . When he comes with a heavenly Train of Angels to Judgment , he will be as tender of his Servants , as when he suffered for them in his humble state . He that paid their Debt , and seal'd their Pardon with his own Blood , will certainly publish the Acquittance . How is it possible he should condemn those for whom he died , and who appear with the impressions of his reconciling Blood upon them ? How reviving is it that Christ , whose Glory was the end and perfection of their Lives , shall dispose their states for ever ? that he , who esteems every act of their Charity and Kindness done to his Servants as done to himself , shall dispense the blessed Reward ? Then the King will say to them plac'd on his right hand , Come , ye blessed of my Father , inherit the Kingdom prepared for you from the foundation of the World. O the transports of Joy to hear those words from his Life-breathing Lips ! The Prophet breaks forth in an Extasy , How beautiful are the feet of the Messengers of Peace , those that bring glad-tidings of Salvation ? but how much more beautiful is the face of the Author of our Peace and Salvation ? O how full of Serenity , and Clemency , and Glory ! The expectation of this makes them languish with impatience for his Coming . Though the Preparations of that Day are so dreadful , when the Sun shall be darkned , and the Moon turned into Blood , and the Stars fall like leaves in Autumn , yet 't is stiled a Day of Refreshment to the Saints . But how dreadful will his Coming in Majesty to Judgment be to the Wicked ! They shall see him whom they have pierced , and with bitter lamentation remember the Indignities offered to him . What Excuses can they alledg , why they did not believe and obey the Gospel ? Our Saviour revealed high Mysteries , but confirm'd them with great Miracles . He requir'd strict Holiness , but offer'd Divine Grace to enable Men to do his Will. He poured forth his Spirit upon them , but their Hearts were as hard as the Rocks , and as barren as the Sands . Then he will reproach them for their insolent Contempt of all the Perfections of his Divine Nature , and the bleeding Sufferings of his Humane Nature to reconcile them to God : for their undervaluing neglect of the great Salvation , so dearly purchased , and so freely and earnestly offered to them : for their Obstinacy , that the purple Streams that flow'd from his Crucified Body , that all the Sorrows and Agonies of his Soul were not effectual Perswasives to make them forsake their Sins : for their preferring the Bramble to reign over them , Satan the Destroyer of Souls , and ungrateful rejecting the true Vine , the blessed Saviour , who by so many miraculous Mercies , sollicited their Love , and deserved their Service ; this will make the Sentence as just as terrible , and the more terrible because just . This will exasperate the Anguish , that the Gospel shall be a savour of Death to them ; and the blessed Redeemer pronounce them cursed , and dispatch them to everlasting Fire , prepared for the Devil and his Angels for ever . The Judgment of the Redeemer will be more heavy than that of the Creator . For all the Riches of his Goodness which they despised , shall be the Measure of their Guilt and Woes . All the Means of Grace used for their Conversion , but frustrated by their Perversness , shall be charged upon their Score . What Consternation will seize the Wicked , when ten thousand Accusers shall rise up in Judgment against them , and not one Advocate appear for their defence ? Satan will be ready to aggravate their Sins above his own : For altho the superior Excellence of his Nature and State , did heighten his Obligation , and consequently his disobedience to his Creator ; and that he sinn'd of himself , derived a Guilt upon him exceeding that of Man's original Sin , who was seduced to his Ruin : yet in that Justice was so quick and severe , that the Angels , after their Sin , were immediately expell'd from their blessed Habitation , no space of Repentance was allowed ; and no Mediator interpos'd to obtain Terms of Reconciliation with the incensed Deity , their Doom was final and irrevocable : but after our rebellious Sin , the Son of God , such was his immortal Love , was willing to be mortal to redeem sinful Men , and freely offer'd himself a Sacrifice to atone the divine Displeasure : and a Day of Grace and Long-sufferance was granted , and many compassionate Invitations were sent from Heaven to soften their stony Hearts : But they neglected and despis'd the Grace of the Gospel , and wilfully excluded themselves from Mercy . In this respect they are more guilty than the fallen Angels ; and Justice will revenge the Abuse of Mercy . Do they hope to soften the Judg by Submissions and Deprecations ? Alas , he will be inflexible to all their Prayers and Tears . The Lamb will be then a Lion arm'd with Terrors for their Destruction . Or can they appeal to an higher Court to mitigate or reverse the Sentence ? No , his Authority is supream , and confirm'd by the immutable Oath of God. Or , do they think to resist the execution of the Sentence ? Desperate Folly ! The Angels , notwithstanding their numbers and strength , could not for a moment escape his revenging Hand . The whole World of Sinners is of no more Force against his Wrath , than the light Dust against a Whirlwind , or dry Stubble against devouring Fire . Or do they think , by a stubborn Spirit , to endure it ? Self-deceiving Wretches ! If the correction of his Children here , tho allayed , and for their amendment , make their Beauty and Strength consume away as a Moth , how insupportable will the Vengeance be on his obstinate Enemies ? Who knows the Power of his Anger ? Who can sound the Depths of his Displeasure ? 7. The Consideration of Eternal Judgment should be a powerful Incentive to prepare our selves for it . The Affair is infinitely serious , for it concerns our Salvation or Damnation for ever . Yet the Pleasures and Business of the World fasten Men in Security , and hinder the intire application of their Minds to prepare for their last Account . 'T is an awful Caution of our Saviour to his Disciples , Take heed lest at any time your Hearts be overcharged with Surfeiting and Drunkenness , and Cares of this Life , and so that Day come upon you unawares : For as a Snare shall it come on all them that dwell on the face of the Earth . A dissolute voluptuous course of Life , is join'd with a brutish neglect of God and the Soul : and the indulging the carnal Appetite , though not in such enormous Excesses as the Prophane are guilty of , alienates the Minds of Men from due considering their Spiritual State , and lessens the preventive Fear that makes us serious and diligent to be found of God in Peace . And others are so involved in secular Business , that they are not at leisure , to regard the one Thing necessary : their Minds are so overshaded with the Cares of the present World , they cannot take a right Aspect of the World to come . The Flood broke in upon the old World , whilst they were eating and drinking , marrying and giving in marriage , buying and selling , and destroyed them all : The last Fire will devour this World in the same wretched incogitancy , and stupid neglect to prepare themselves for Judgment . As it was in the Days of Noah , so shall it be in the Days of the Son of Man. 'T is a divine and solemn Warning , Behold , I come as a Thief in the Night , blessed is he that watcheth and keepeth his Garments , lest he be found naked , without the Robe of Holiness , and be expos'd to confounding shame in that Day . When secure and careless Sinners shall say , Peace and Safety , sudden destruction will come upon them , as Travel upon a Woman with Child ; as surprisingly , as irresistibly , and they shall not escape . But the Wise foresee the Evil , and esteem it their incomparable Interest to secure the Favour of the Supream Judg. 'T is the Inference the Apostle makes from the Certainty of our appearing before the Righteous Judg , Wherefore we labour , that whether present , or absent , in this or the next Life , we may be accepted of him . This was his great Design , his chief Care , his Duty and his Glory : Never did any person more ardently aspire , and ambitiously endeavour for the obtaining a Kingdom , than he did to secure his own Acceptance with the Lord. In order to this , I will lay down the Rules of our Acceptance in that Day , and conclude the Argument . First , Unfained Faith in the Lord Jesus is absolutely necessary , that we may be accepted . This is such a belief of his all-sufficient Merits , and his merciful inclination to save us , that the guilty and self-condemned Sinner entirely consents to the Terms of the Gospel , as well as to the Priviledges of it , with a reliance upon his Merits , and a resolution to obey his Precepts . He is a Priest on a Throne , a Prince , and a Saviour , and so must be acknowledged and received . Upon this condition his Righteousness is freely imputed to us for our Justification unto Life , without which we must perish in our Sins . For , 1. The best Saints are guilty and deeply obnoxious to the Law , and the Judgment of God is invariably according to Truth ; so that appearing in their Sins , they will be cast for ever . God's Tribunal , like that of the severe Roman Judg , is Reorum Scopulus , a Rock that dashes in pieces all the Guilty that come to it . Therefore the Psalmist so earnestly deprecates , Enter not into Judgment with thy Servant , O Lord ; for in thy sight shall no Man living be justified . And the Apostle , tho' a transcendent Saint , devests himself of his own Righteousness , that he may be entirely covered with the Righteousness of Christ , and renounces all things , that he may be found in him as his Surety in that Day of Accounts , and obtain Pardon by vertue of his Satisfaction for Sin. We cannot perfectly obey the Commands , nor appease the Displeasure of God : but the expiatory Sacrifice of Christ propitiats the Divine Justice . This alone can make us stand in Judgment before the fiery Law , and the fiery Tribunal , and the Judg who is a consuming Fire , to all the Guilty that appear in their Sins before him . The Blood of the Mediator has sprinkled the Throne of God in Heaven ; and our Consciences being sprinkl'd with it by an unfeigned Faith , we may appear before God the Judg of all with an humble confidence , and enter into the Holy of Holies , the Celestial Sanctuary with joy . 2. Not only the pardon of our Sins , but the acceptance and rewarding of our Services with eternal Glory is upon the account of our Saviour's compleat Righteousness . There are defilements in the Persons , and defects in the works of the Saints . Their most holy and fervent Prayers are perfum'd by the Incense of his Intercession , and so become grateful to God. Our best Vertues are mix'd and shadowed with Imperfections ; but in him all Graces were conspicuous in their consummate degrees . Our Obedience , supposing it perfect , is of no desert : When we have done all , we are unprofitable Servants : but his Obedience was infinitely meritorious by the union of the Deity with his humane Nature , and is the foundation of the excellent Reward . Not that his Merits derive a value to our Works to make them worthy of eternal Glory : as some noble Mineral infused into Water , that is in it self without taste or efficacy , gives it a medicinal tincture and Virtue ; for this is impossible , since the infinite Dignity of his Person , and his most perfect habitual & actual Holiness , that are the fountains and reasons of his Merits , are incommunicable to our Persons and Works . But the active and passive Obedience of Christ is so satisfactory and meritorious , that God is pleased graciously to reward with the Crown of Life the mean Services of those who are by a lively and purifying Faith united to him . Secondly , Sincere Obedience , that is an uniform and entire respect to all the Commands of God , will alone be accepted in that day : for his Authority runs through all , and binds them on the Conscience . David had this Testimony from God himself , that he was a Man after his own Heart , that fulfilled all his Will. And St. John refers the decision of our state to this , If our Hearts condemn us of any allowed Sin of omission or commission , much more God will , who is greater than our Hearts , and knows all things . But if the illuminated tender Conscience doth not condemn us of insincerity , we have confidence towards God , that he will spare and accept us notwithstanding our Frailties , and give free and safe access into his Presence . The lives of many are chequer'd with a strange disparity , they are restrain'd from some Sins of apparent odiousness , but indulgent to others ; they are strict in some Duties , but loose and slack in others , as if they hoped by way of commutation to be accepted of God ; to expiate their Delinquencies in one kind by supererrogating in another . Some are painted Pharisees in the duties of the first Table , very exact in the formalities of outward Devotions , but gross Publicans in the duties of the second ; careless of Justice and Equity , and Charity to Men : Others are in appearance strictly moral in the discharge of their duties to Men , and negligent of their Obligations to God. But partial Obedience can never endure the trial of Conscience , much less of God. For what is the weak light of our Minds , to the pure Eyes of his Glory ? It will make us liable to inward rebuke now , and to open confusion at the last . St. Paul's rejoycing was from the Testimony of his Conscience , that in simplicity and godly Sincerity he had his Conversation in the World : and , as he expresses it in another place , it was his daily Exercise to have a Conscience void of Offence towards God , and towards Men. Tho our conquest of Sin be not compleat , yet our resolution and endeavours must be to mortify it in every kind . Tho our Obedience has not the perfection of Degrees , we must be equally regarding the Divine Law. If there be any secret-favour'd Sin , either of Omission or Commission , it will render our Petitions unacceptable at the Throne of Grace , and our Persons at the Throne of Judgment ; If I regard Iniquity in my Heart , the Lord will not hear my Prayer . The Law requires the performance of our Duty without abatement , or denounceth the Penalty without allay or mitigation : The Gospel has not relax'd the strictness of the Law , as 't is the Rule of Life , but as it was the condition of obtaining Life . Sincere Obedience is accepted by that gracious Covenant , where the Legal Perfection is wanting ; but that is indispensably required of all . I may illustrate this by a Passage of Alexander the Great , who being desirous to learn Geometry , applied himself to a skilful Instructer in it . But his warlike Disposition made him more capable to conquer , than to measure the Earth ; so that tired with the first Propositions , he desir'd his Master to make the Scheme more clear and plain , and easy to him : * To whom the Master replied , that the Theorems of that Science were equally difficult to all , and requir'd the same attention of Mind to understand them . Thus the Gospel of Mercy requires of all sincere Sanctification , and serious endeavours to perfect Holiness in the Fear of God , and without this none shall be exempted from Condemnation . To the sincerity of Obedience , I shall add a more restrained Notion of it as respecting Religion . The Duties of Piety consist of an outward and inward part ; and the one without the other , is but as a Carcass without a quickning Soul. Now there will be an exquisite Anatomy of the Heart in that Judgment , a discovery of all the Principles and Motives by which Men were acted ; and then he that is a Saint inwardly , in the Spirit , who with pure Aims and holy Affections hath served God , shall have praise of him . And those who have us'd God to injoy the World , that have assumed pretences of Piety for secular Ends , shall be reproved . This will be a cause of wonder in that day , that many who are highly esteemed by Men as excellent Saints , shall be an abomination to God. That in the broad way to Hell thousands go thither is sad beyond expression , but not strange at all : but that in the Path of Heaven any should descend to Hell , is astonishing . That those who live without God in the World , in the prophane neglect of his Worship , in a dissolute disorderly course , should fall under Condemnation , is believed of all : but that those who have appeared zealous in Religion , shall be at last rejected , is contrary to universal expectation . And not only the gross Hypocrite that deceives others , but he that deceives himself by the external practice of holy Duties , without correspondent lively Affections ; that prays with that coldness as if he had no desire to be heard , and hears with that carelesness as if he had no desire to be sanctified by the Word , and is conversant in other parts of divine Service in that slight manner , as if he had no design to be saved , shall by a convincing upbraiding Light see his Wickedness in dishonouring that God whom he pretended to worship , and neglecting his Soul. When the Upright as pure Gold shall be more radiant by the Fire , the Insincere like reprobate Silver shall not endure that severe trial . Thirdly , The frequent discussion of Conscience , and reviewing our Ways , is necessary in order to our comfortable appearing before our Judg. This is a Duty of constant Revolution : for while we are in Flesh , the best Saints , notwithstanding all their vigilance and diligence , are overtaken by surprizal , and sometimes overborn by strong temptations ; and 't is more necessary to beg for daily Pardon , than for our daily Bread. Under the Law , if any one had by touching a dead Body contracted Uncleanness , he was to wash his Clothes in the Evening , and not to lie down in his Uncleanness . This was typical of our Duty , that we should wash away our sinful Defilements every day in the purifying Fountain of Christ's Blood , that is set open for Sin and for Vncleanness . And the Method of the Gospel to obtain the grant of Pardon , and our comfortable Sense , and the blessed Effects of it is this , there must be a mournful Sight , and serious Acknowledgment of our daily Sins , and a judging our selves by the domestical Tribunal in our Breasts as worthy of Condemnation : for though we cannot satisfy Divine Justice for the least Sin , we must glorify it ; and with humility and fervency desire that God would graciously forgive our renewed Sins , with unfeigned Resolutions and Care against them for the future . Thus we are to sue out our Pardon for Sins committed every day . And whereas many Errors in regard of our frailty , and their fineness , do slip from us , we should with contrite Spirits implore the divine Majesty to cleanse us from our secret Sins , such as through ignorance or inadvertency escape from our observation . If we are obliged to be reconciled to an offended or offending Brother before the night , and the Sun must not go down upon our Wrath , much more to be reconciled to an offended God , that his Displeasure may be atoned . The Morning and Evening-Sacrifice was a Figure of the constant use of Christ's Merits and Mediation for us . The secure neglect of renewing our Repentance for our renewed Sins , deprives us of the Comforts of the Covenant , and will make the thoughts of Judgment as heavy as Mountains upon the Conscience , when 't is awakened out of its slumber . But when the Soul's Accounts are kept clear with Heaven every day , O what a blessed Rest does the penitent Believer enjoy in the Favour of God! O the divine Calm of Conscience , when our Debts are cancell'd in the Book of God's Remembrance ! If we should be unexpectedly summoned to appear before the Judg of all , the sight of our Sins will rather excite thankful Affections , and joyful Praises of God for his Mercy , that he hath pardoned them ; than fearful despairing thoughts of his Mercy , that he will not pardon them . And as this considering our ways leads to Repentance , and is a Remedy for past Sins , so 't is a powerful Preservative from Sins afterwards . For as in War the greatest care is to fortify the weakest Part of a besieged Town , and make it impregnable ; so a Christian , by the experience of his infirmity and danger , will be more wise and wary , more circumspect and resolved against those Sins whereby he has often been foil'd , to prevent the daily incursion , and sudden surreption by them . And according to the degrees of our Innocence , we have confidence of Acceptance with God in Judgment . Fourthly , Let us improve with a wise and singular diligence the Talents committed to our Trust : for in that day we shall be responsible for all that we have received . All the Blessings we possess , whether natural , our Life , our Faculties , our Endowments , our Health and Strength ; or Civil , Honour and Dignity , Riches and Reputation ; or Spiritual , the Gospel in its Light and Power , the Graces and Assistance of the Holy Ghost , as they are Gifts from God's Love , so they are Talents to be imployed for his Glory . We are Stewards , not Proprietaries : for the Supream Lord does not relinquish his Right in our Blessings , that we may dispose of them at our own pleasure , but hath prescribed Rules for our using them in order to his Glory , our own Good , and the Benefit of others . And 't is sad to consider that usually those who enjoy the greatest Gifts , render the least Acknowledgments , and the most abundant in Favours are most barren in Thankfulness . Time , that unvaluable Treasure , that is due to God and the Soul , the Price of which arises from the Work of Salvation to be done in it , how is it squander'd away ? Conscience would blush at the serious reflection that every day so much is spent in the Business of the World , or Pleasures , and so little redeemed for Communion with the Holy God : that as in the Prophetick Dream the lean Kine devoured the Fat , so unconcerning Vanities take up that time that should be employed for our last and blessed End. While Time is miserably wasted , the Soul lies a bleeding to everlasting Death . More particularly , we shall be accountable for all the days of the Son of Man that we have seen , all the special Seasons of Grace : these we should improve for our Eternal Advantage , to prepare us for the Divine Presence above . But alas , the Lord's Day that is consecrated for the immediate Service of God , and should be entirely spent in it , and in things that have a necessary subordination to it , yet neither the enforcement of Duty , nor incitations of Love prevail upon the most , conscienciously to imploy it in spiritual Affairs . If they afford their presence at the Publick Worship , 't is thought enough ; and , as if the rest of the Day was unsanctified Time , they waste it either in Complemental Visits , or Secular Business , in Recreations , or things impertinent to their Salvation . Riches are an excellent Instrument of doing good : Gold is the most precious and extensive Metal , and by a marvellous Art an Ounce may be beaten out into some hundred Leaves : but 't is a more happy Art by giving it , to enrich our own Souls , and supply the Necessities of many others . But great Estates are often used to foment Mens vicious guilty Affections , Pride , and Sensuality ; and 't is called * Greatness and Magnificence to waste them in sumptuous Vanities . I instance in these Talents , because they are usually abused to the dishonour of the Donor . If the slothful Servant that hid his single Talent in a Napkin , and returned it without advantage to his Lord , was cast into outer darkness , where there is weeping and gnashing of teeth ; a fearful Image of what will befal all unprofitable Persons , how severe will their Accounts be who lavish out their numerous Talents to gratify their carnal Appetites , and betray the Blessings of God to his Enemy the Devil ? Only the wise and good Servant , that with prudent Contrivance , and zealous Endeavours , improves his Talents , shall from the gracious Lord , in whom are all Attractives and Remuneratives of our Service , receive an excellent Reward . Fifthly , Another Rule of our Acceptance at the last Day is , That we must with Courage and Zeal maintain in our rank and places the Cause of Christ. For thus he declares expresly , Whosoever shall confess me before Men , him also will I confess before my Father which is in Heaven . But whosoever shall deny me before Men , him also will I deny before my Father which is in Heaven . When the Truth , Purity , and Power of Religion , in Doctrine , Worship , and Practice , is discountenanc'd and overborn , our Saviour commands , and will reward our undiscouraged visible Constancy in it . He will not only reign in our Hearts , but be honoured with our Lips , and in our Conversations . We usurp the Title of Christians , unless we adhere to our Duty in despite of all opposition . The Temptations that usually withdraw Men from confessing and glorifying Christ , are such as work upon the Passions of Fear and Shame . And the consideration of the last Judgment will fortify us against both . 1. Sometimes Religion exposes the Professors of it to the loss of all temporal Enjoyments , and of Life it self . And when the Honour of our Saviour requires such a Service of us , when that Confirmation is necessary to recommend Divine Truth to the Belief and Affections of others , when our chearful and couragious Example in suffering would animate those that are fearful to Constancy and Confession , then from Cowardise to withdraw our Testimony , is to betray him again . When our Duty is attended with extream Dangers , then the sincerity and perfection of our Love to Christ is brought to the strictest trial . As true Carbuncles are discovered in the Night , for the Darkness redoubles their Splendor ; so the fidelity of Christians is evident in Persecutions that enflame and excite their Zeal to magnify the Name of Christ in the sight of the World. There is no Fear in Love , but perfect Love casts out Fear . But Fearfulness hinders the expressing acts of Love to Christ , and betrays to Apostacy . For as every Passion is a Perturbation , so especially Carnal Fear that blinds and disturbs the Mind , and hinders the serious consideration of the Reasons of our Duty , and those Motives to persevere in it , that are the Fountains of our Strength . From hence the timerous are often treacherous , and Faith lies buried under the cold pale Ashes of Fear . Now the irregularity of this Passion is best cured by directing it to the most powerful Object . As the Rod of Moses swallowed up the Rods of the Magicians , so a stronger Fear will subdue that which is in a weaker degree . Our Saviour therefore threatens those that for the fear of Men ( who can but kill the Body ) dare not own and defend his Truth and Cause , that he will renounce them before his Father in the great Day , the immediate consequence of which will be the destruction of Body and Soul in Hell. If Earthly Potentates had a Jurisdiction over Heaven , if Men were to be tried by their Laws at the last Day , if their Power extended to Eternity , they might exact unlimited Obedience to their Wills ; but Conscience is a more desirable Friend and terrible Enemy than Caesar ; and all temporal Tribunals are subordinate and accountable to the Supream and Eternal : there is one Lawgiver and Judg , who is able to save , and to destroy for ever . It is the worst Perdition to secure our selves by the neglect of our Duty , when we ought to perish for the Glory of our Saviour . He that saves his Life shall lose it . 2. Shame wounds deeper the Breasts of some than Violence . Zedekiah would rather expose his Kingdom and Life to the Fury of the Chaldean Armies , than be himself exposed as an Object of Derision by surrendring it . And Satan who understands the temper of Mens Spirits , suits his Temptations accordingly . The Purity and Holiness of Religion , exprest in the Actions of the Saints , is by the seurrilous Reflections and bitter Sarcasms of prophane Persons made contemptible . This is as foolish and malicious , as if a Slave should reproach the Son of a King , that he was like his Father in his Countenance and Actions ; for by how much the resemblance of God's Holiness appears with more evidence and eminence in their Lives , their Divine Relation is more certainly and justly to be acknowledged . Yet how many are ashamed of this Glory ? And Zeal to vindicate the Honour of Religion is traduc'd and vilified , either as the Effect of designing Faction , or of the Indiscretion and Rashness of a weak Judgment and strong Passions . In every Age the faithful Servants of God are by scornful Titles despised : We are accounted , saith the Apostle , the Off-scouring of the World. But a generous Christian looks upon disgrace for the sake of Christ as his Honour . The Apostles rejoiced that they were accounted worthy to suffer shame for his Name . 'T is said of the Baptist , He was not that Light , but came to bear Witness to that Light : intimating as if that were the next degree of Dignity to it . And our Saviour , speaking of the Proofs of his Divine Mission , reckons up the Witnesses of such Dignity , that 't is not possible for Sacred Ambition to aspire to higher Honour , than to be in Conjunction with them : they are John the Baptist , his Miracles , his Father , and the Scriptures . Let us appeal then from the light depraved Fancies of carnal Men , to the wise and faithful Judgment and Authority of the Son of God. He will at the last Day , in the presence of his Father and all the Court of Heaven , give an incomparable Crown to all that have despised Shame for his sake . But those vile Spirits , whose Courage of Straw is quell'd by vain Opinion , and the Reproaches of Fools , and have deserted the Cause of Christ , shall then be clothed with Confusion ; for this we are assured by our Judg , That whosoever shall be ashamed of me and my words , in this adulterous and sinful Generation , of him also shall the Son of Man be ashamed when he cometh in the Glory of his Father , with the Holy Angels . If the unnatural Brothers were astonish'd when the Governor of Egypt told them , I am Joseph whom ye sold ; how much more will false Christians , when the Lord of Glory shall tell them , I am Jesus whom for base shame ye denied ? How will it confound those abject Wretches to be a spectacle of Abhorrence and Scorn before that Universal Glorious Confluence ? They would chuse rather to be covered under the Ruins of the World. If we value and desire the Approbation of the King of Angels , if we fear a final rejection from him , to obtain the one and avoid the other , we must entirely adhere to his Interest , without any respect to the eyes and esteem of the perverse deceived World. Sixthly , A cordial beneficent Love to the Saints , is a requisite Qualification of our Acceptance in the Day of Judgment . Then shall the King say to them on his right hand , Come ye blessed of my Father , inherit the Kingdom prepared for you from the foundation of the World. For I was an hungry , and ye gave me meat ; I was thirsty , and ye gave me drink ; I was a stranger , and ye took me in ; naked , and ye clothed me ; I was sick , and ye visited me ; I was in Prison , and ye came unto me . The Union and Endearments betwixt Christ and his People , are mutual and reflexive ; as they are extreamly tender of his Glory , so he is concern'd in all that is done to them . And though the Perfection of Love consists more in the Affection of the Heart than in outward Offices , yet our Saviour most congruously produces in Judgment the conspicuous Effects of Love to them , the supplying their Wants , allaying their Sorrows , owning them when obscured and deprest by Afflictions , and injuriously treated by others . This love of Service that is directed and exercised towards the Saints , for the Image of God shining in them , because they are the Children of God , and Members of Christ , and therefore extended to all in whom the reason of that Love appears , shall be gloriously rewarded : for he interprets what is done upon his Account to those who are his own by so many dear Titles , as done to himself . And what is more becoming his excellent Goodness , than to reward the Works of Mercy with saving Mercy ? But those who when Christ presents himself to them in his poor distressed Members , and sollicits their assistance , to protect them from Injuries , to refresh their Sorrows , to support them in their Exigencies , those that have Ability , but want Affection to do them good , and incompassionately neglect the suffering Saints , shall be sentenc'd to be tormented with the Apostate Angels for ever . What Indignity is it to the Son of God , that those for whom he shed his most precious Blood , should be in less value and regard with many , than the Dogs and Horses maintained for their pleasure ? And if those on the left hand shall be condemned to eternal Fire , for the coldness of their Love , how terrible will the Judgment be of those that from the heat of their Enmity outragiously persecute the Servants of Christ for his sake , in their Persons , Estates , Reputations , that with a worse than barbarous inhumanity seek their ruin ? Is there any Sin of a more mortal Guilt ? The infernal Furnace is seven-fold heated for the punishing such Wickedness . To conclude this Argument , let us observe the Command of our Saviour , To watch and pray always , that we may be counted worthy to stand before the Son of Man. These are Duties of universal Influence into our Lives , the one prevents Carelesness , the other vain Confidence in our selves ; and the consideration of Judgment to come , is the greatest Motive to them , and the first Principle of Holiness . This should work more powerful in us , considering the Day of Death is equivalent to the Day of Judgment to every Person ; for then a particular Sentence decisive and irrevocable passes , that shall be publish'd at the last Day . Methinks the Terrors of the Lord should engage our Souls and Senses to a continual preparation for his Coming . 'T is represented so as to affect the Eye , and keep it vigilant : Behold , the Lord comes with ten thousand of his Saints , to execute Judgment upon all . Behold , he comes in the Clouds , and every Eye shall see him . And to call the Ear , and make it attentive ; The Lord himself shall descend from Heaven , with the Voice of the Arch-Angel , and with the Trump of God. How circumspect should we be in all our Ways , since every Action shall be reviewed by our Judg ? St. Peter strongly infers from the dissolution of the World , as a most cogent Argument , that we should be exactly and universally Holy : Seeing then all these things shall be dissolved , what manner of Persons ought we to be in all holy Conversation and Godliness ? But the consideration of the eternal Judgment immediately succeeding the destruction of the World ; O how powerful should it be upon Conscience and the Affections to regulate the whole course of our Lives with a final respect to God's Tribunal ? In short , That which we read of the success of the Apostle's preaching to the Athenians upon the present Subject , the Immortality of the Soul , comprised in the Resurrection of the Body and the future Judgment , is the same in all times and places : And when they heard of the Resurrection of the Dead , some mocked ; and others said , We will hear thee again of this matter ; and others believed . There are three Differences of the Hearers of this Doctrine of so great importance : some deride it as an extravagant Fancy ; some believe it , and yield up themselves entirely in obedience to it ; others do not absolutely reject it , as the first , nor accept it , as the second , but have a Conjecture , or slight superficial Opinion of it , or a speculative Assent as to a history of things that do not concern them , and defer the serious consideration and applying of it to themselves . And of this third sort ( O Grief ! ) are the most of those who are Christians in Name . They delay till Death , the solemn reflecting upon the final Judgment , and the inevitable Consequence of it , a blessed or miserable Estate for ever . And whereas the Apostle , who had infallible assurance of God's Love , did with an holy severity and self-denial abstain from all carnal Complacencies that might hazard the never-fading Crown ; I keep under my Body , and bring it into subjection , lest by any means when I have preached to others , I should be a Cast-away . * Yet the most live and die in a secure state , without preparation to appear before the Presence of his Glory . FINIS . OF HEAVEN . BY WILLIAM BATES , D.D. LONDON , Printed by J. D. for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhil . 1691. OF HEAVEN . Psalm 16.11 . Thou wilt shew me the Path of Life : in thy Presence is fulness of Joy , at thy right Hand there are Pleasures for evermore . THE Divine Wisdom and Goodness was pleased , before and during the legal Dispensation , by various Predictions and Types to delineate the Person of our Redeemer , and the Work of Redemption , to prepare the Minds of Men for his Reception at his coming into the World. All the Evangelical Prophecies recorded in the Old Testament , as dispersed Rays , are conspicuously united in him , the Sun of Righteousness ; and as in a curious Piece of Mosaick Work , each Stone according to its natural Vein and Colour is so exactly disposed , and with that proportion join'd to another , that the lively Figure of the Humane Body , results from the Composure ; so by variety of Types , the intire Image of our Saviour's Life is represented from his first appearing on Earth , to his ascending to Heaven . Now the due comparing and observing the harmonious Agreement between the Prophesies and Types of the Old Testament , and the History of the New , is a powerful means to produce and establish a true lively Faith in the blessed Jesus as the promised Messiah : For it is an infallible Argument of the Divine Providence in disposing Times and Things so , as the Oracle should be verified in the Event , and the mysterious Figures substantially exhibited in the manifestation of the Son of God. 'T is true , his Miracles raised Admiration , and argued the concurrence of Power truly Divine : For the exercise of an absolute Dominion over the Order of Nature , is a Royalty reserved to God : but that his miraculous Operations were foretold , added more Authority to his Person , and Efficacy to his Doctrine . Therefore our Saviour himself , in answer to the publick Question sent from John the Baptist , whether he were the expected Saviour of the World , commanded the Messengers to tell him what they heard and said , The Blind receive their Sight , and the Lame walk , the Lepers are cleansed , the Deaf hear , and the Dead are raised up : Which healing Miracles were foretold by the Prophet Esay , as the clear and distinguishing Characters of the Messiah from all Seducers , when he should come . The fulfilling God's Word by the Works of Christ , of which there was sensible evidence , was an irrefutable testimony that his Miracles were true , and performed for the confirmation of the Truth . Now of all the chosen Saints that foretold the coming of Christ , the new Law of Grace , and the new Kingdom of Glory , that he should reveal and establish : Of all that represented him in various Particularities , concerning his Person and Offices , there was not a more illustrious Type than David , that by prophetical Words , and by prophetical Actions did so clearly describe him . In this Psalm composed by him , there is a mixture of History and Prophecy : Some things in the literal and immediate sense referring to David : I have set the Lord always before me ; because he is at my right hand , I shall not be moved . Our being at God's right Hand , implies the highest Honour ; his being at our right Hand , implies present and sure protection and defence . And of this David had the infallible Promise of God to secure his Hope , notwithstanding all his unrighteous and implacable Enemies . But the following Verses are applicable to David but in a lower sense , and by a remote Metaphor , and have their literal and principal Accomplishment in our Saviour . Thou wilt not leave my Soul in Hell , that is , in the State of the Dead ; nor suffer thy holy One to see Corruption : that is , the Body of our Saviour should be exempted from the corrupting Power of the Grave , and restored the third Day to Life . In this propriety and perfection of sense , the Prophecy is applyed by St. Peter to our Saviour's alone : for David died and saw Corruption ; and his Body still remains under the Dominion of Death . And this last Verse , Thou wilt shew me the Path of Life : in thy Presente is fulness of Joy , at thy right Hand are Pleasures for evermore ; is applied by the Apostle to Christ , his Resurrection , Ascension to Heaven , and sitting at the right Hand of the Majesty on high . Thou wilt shew me the Path of Life ; that is , introduce him into the Kingdom of Glory , and by experimental Fruition make him partaker of it : In thy Presence is fulness of Joy , at thy right Hand are Pleasures for evermore . In these words the Causes and Excellencies of the Heavenly Life are express'd . The Causes , are the glorious Presence of God , and the intimate application of his Presence , and discovery of his peculiar Love to the Saints . This our blessed Saviour had respect to , as the compleat Reward of his Sufferings : Thou shalt make me full of Joy with thy Countenance . And his right Hand implies his Bounty that dispenses , and his Power that secures our Happiness . The Excellencies of it , are fulness of Joy , and Pleasures for evermore . From the words I shall observe one Proposition . The enjoyment of the Divine Presence in Heaven , is the supream and everlasting Felicity of the Saints . In the discoursing of this Point , I will consider , First , The Place wherein the Divine Presence is gloriously reveal'd . Secondly , Shew that the enjoyment of the Divine Presence is the supream Felicity of the Saints . Thirdly , Prove that the Felicity shall be Everlasting . First , The Place wherein the Divine Presence is revealed . 'T is consistent with the Divine Immensity , to be differently present in some places . The essential Presence of God is the same every where ; the influxive declarative Presence of God is special , and wise in one place than another . He is more excellently present in the living Temples , his Saints on Earth , by the gracious and eminent Operations of his Spirit , than he is in the rest of the World : He is most excellently present in Heaven , by the clearest Manifestation , and the express Characters and Effects of the Divine Perfections . This inferior World is fram'd with exquisite Order ; The Earth is full of the Glory of the Lord : yet 't is but the Sediment of the Creation , the Habitation of Birds and Beasts , nay of rebellious Sinners : And by this we may raise our Thoughts to conceive something of the glorious Sanctuary of Life and Blessedness above . 'T is called the Heaven of Heavens , which is the highest Comparison to instruct and astonish us with the Amplitude and Glory of the Place . 'T is a Place becoming the Majesty of God , the Image of his Immensity . Our Saviour assures us , In his Father's House are many Mansions , to receive the innumerable company of glorified Saints . 'T is called the Excellent Glory , 2 Pet. 1.17 . The shining Firmament , with all the Luminaries that adorn it , are but the Frontispiece to the highest Heaven . All the Lustre of Diamonds , the Fire of Carbuncles and Rubies , the Brightness of Pearls are dead in comparison of its Glory . 'T is the Throne of the God of Glory , wherein his Majesty is reveal'd in the most illustrious manner . For Pleasantness 't is call'd Paradise , in allusion to the delightful Garden planted by the Hands of God himself for Adam , his Favourite , whilst innocent . There is the Tree of Life . There are Rivers of Pleasure springing from the Divine Presence . 'T is call'd the Inheritance of the Saints in Light ; to signify the Glory and Joy of the Place ; for Light has splendour , and conciliates chearfulness , and is a fit Emblem of both . As on the contrary , Hell is described by the blackness of darkness for ever : to signify the sadness and despair of the Damned ; and because in that centre of Misery , a perpetual Night and invincible Darkness increases the horror of lost Souls . Heaven for stability is called a City that has Foundations , whose Builder and Maker is God. The present World is like a Tent or Tabernacle set up for a time , whilst the Church is passing through the Wilderness : but Heaven is the City of the Living God , the Place of his happy Residence , the Seat of his eternal Empire . The visible World , with all its perishing Idols , shall shortly fall , this Beautiful Scene shall be abolish'd : but the supreme Heaven is above this Sphere of mutability , wherein all Bodies compounded of the jarring Elements are continually changing and dissolving : 't is truly call'd a Kingdom that cannot be shaken . Briefly , the wise Maker has fram'd it correspondently to the end for which it was designed : 't is the Seat of his Majesty , his Sacred Temple , wherein he diffuses the richest Beams of his Goodness and Glory , and his chosen Servants see and praise his adorable Excellencies for ever . Secondly , I will endeavour to shew , that the enjoyment of the Divine Presence in Heaven , is the supreme Felicity of the Saints . To make this supernatural Blessedness more easy and intelligible to us , the Scripture describes it by sensible Representations . For while the Soul is clothed with Flesh , Fancy has such a dominion , that we conceive of nothing but by Comparisons and Images taken from material things . 'T is therefore set forth by a Marriage-Feast , to signify the Joy and Glory of the Saints above . But to prevent all gross Conceits , we are instructed , that the Bodies of the Saints shall be spiritual , not capable of Hunger or Thirst , nor consequently of any Refreshment that is caused by the satisfaction of those Appetites . The Objects of the most noble Senses , Seeing and Hearing , the pleasure of which is mixed with Reason , and not common to the Brutes , are more frequently made use of to reconcile the blessed and Heavenly State to the proportion of our Minds . Thus sometimes the Saints above are represented on Thrones , and with Crowns on their Heads : Sometimes clothed in White , with Palms in their Hands : sometimes singing Songs of Triumph to him that sits on the Throne . But the real Felicity of the Saints infinitely exceeds all those faint Metaphors . The Apostle , to whom the admirable Revelation was exhibited , of the Sufferings of the Church , and the victorious issue out of them in the successive Ages of the World , tells us , it does not appear what the Saints shall be in Heaven . The things that God has prepared for those that love him , are far more above the highest ascent of our Thoughts , than the Marriage-Feast of a King exceeds in splendor and Magnificence , the Imagination of one that has always lived in an obscure Village , and never saw any Ornaments of State , nor tasted Wine in his Life . We can think of those things but according to the Poverty of our Understandings . But so much we know as is able to sweeten all the Bitterness , and render insipid all the Sweetness of this World. This will appear by considering whatever is requisite to constitute the compleat Blessedness of Man , is fully enjoyed in the Divine Presence . 1. An exemption from all Evils is the first condition of perfect Blessedness . The Sentence of the wise Solon is true , Dicique beatus Ante obitum nemo supremaque funera debet . No Man can be call'd happy whilst in this Valley of Tears . There are so many natural Calamities , so many casual , which no humane Mind can foresee or prevent , that one may be less miserable than another , but none perfectly happy here . But upon the entrance into Heaven , all those Evils , that by their number , variety or weight , disquiet and oppress us here , are at an end . Sin , of all Evils , the worst and most hateful , shall be abolish'd , and all Temptations that surround us and endanger our Innocence shall cease . Here the best Men lament the Weakness of the Flesh , and sometimes the violent Assaults of Spiritual Enemies . St. Paul himself breaks forth into a mournful Complaint , O wretched Man that I am , who shall deliver me from this Body of Death ? And when harrass'd by the buffets of Satan , renews his most earnest Addresses to God to be freed from them . Here our Purity is not absolute , we must be always cleansing our selves from the Reliques of that deep Defilement that cleaves to our Nature . Here our Peace is preserv'd with the Sword in our Hand , by a continual warfare against Satan and the World. But in Heaven no Ignorance darkens the Mind , no Passions rebel against the sanctified Will , no Inherent Pollution remains . The Church is without Spot or Wrinkle , or any such thing . And all Temptations shall then cease . The Temper was cast out of Heaven , and none of his poison'd Arrows can reach that purified Company . Glorious Liberty ! here ardently desir'd , but fully enjoyed by the Saints above . And as Sin , so all the penal Consequences of it are quite taken away . The present Life is a continual disease , and sometimes attended with that sharp sense , that Death is desir'd as a remedy , and accepted as a Benefit . And though the Saints have reviving Cordials , yet their Joys are mix'd with Sorrows , nay caused 〈◊〉 Sorrows . The tears of Repentance are their sweetest refreshment . Here the living Stones are cut and wounded , and made fit by sufferings for a Temple unto God in the new Jerusalem . But as in building of Solomon's Temple , the noise of a Hammer was not heard , for all the parts were fram'd before with that exact design and correspondence , that they firmly combin'd together . They were hewen in another place , and nothing remain'd but the putting them one upon another , and then as Sacred they became inviolable . So God the wise Architect , having prepar'd the Saints here , by many cutting Afflictions , places them in the eternal Building , where no Voice of Sorrow is heard . Of the innumerable Assembly above ; is there any Eye that weeps , any Breast that sighs , any Tongue that complains , or any appearance of Grief ? The Heavenly State is called Life , as only worthy of that Title . There is no infirmity of Body , no Poverty , no Disgrace , no Treachery of Friends , no persecution of Enemies . There is no more Death , nor Sorrow ; nor shall there be any more Pain : for former things are past away . God will wipe away all Tears from the Eyes of his People . There Salvation is compleat in all degrees . Pure Joy is the Priviledge of Heaven , unmixed Sorrows the Punishment of Hell. 2. A concurrence of all positive Excellencies is requisite to Blessedness . And these are to be considered with respect to the entire Man. 1. The Body shall be awak'd out of its dead Sleep , and quicken'd into a glorious immortal Life . The Soul and Body are the essential parts of Man ; and though the inequality be great in their holy Operations , yet their concourse is necessary . Good Actions are design'd by the counsel and resolution of the Spirit , but perform'd by the ministry of the Flesh. Every Grace expresses it self in visible Actions by the Body . In the Sorrows of Repentance it supplies Tears ; in religious Fasts , its Appetites are restrain'd ; in Thanksgivings the Tongue breaks forth into the joyful Praises of God. All our Victories over sensible Pleasure and Pain , are obtain'd by the Soul in conjunction with the Body . Now 't is most becoming the Divine Goodness , not to deal so differently , that the Soul should be everlastingly happy , and the Body lost in forgetfulness ; the one glorified in Heaven , the other remain in the Dust. From their first setting out in the World to the Grave , they ran the same race , and shall enjoy the same Reward . Here the Body is the Consort of the Soul , in Obedience and Sufferings , hereafter in Fruition . When the Crown of Purity , or Palm of Martyrdom shall be given by the great Judg in the view of all , they shall both partake in the Honour . The Apostle assures us , the Bodies of the Saints shall be revived and refin'd to a spiritual and glorious Perfection . Flesh and Blood , the Body with its terrene Qualities , is mutable and mortal , and cannot inherit the Kingdom of Heaven ; it cannot breath in so pure an Air. God tells Moses , No Man can see my Face and live : The sight of the Divine Glory is not consistent with such temper'd frail Tabernacles of Flesh. Nay , the Body must be freed from the innocent Infirmities that were inseparable from Adam in Paradise : for he was made a living Soul , i. e. the Soul united to the Body was the Fountain of the natural sensitive Life , which was in a perpetual Flux , the vital Heat wasting the radical Moisture , from whence there was a necessity of Food and Sleep to repair the Substance and Spirits , and preserve his Life in vigour : but in the Divine World , the Body shall be spiritual in its Qualities and the Principle of its Li●e : it shall be supported by the supernatural Power of the Spirit , without the supplies of outward nourishment , and exempted from all the low Operations of Nature : therefore our Saviour tells us , the Children of the Resurrection shall be equal to the Angels , prepar'd for the employment and Enjoyments of those blessed Spirits . And a substantial unfading Glory will shine in them infinitely above the perishing Pride of this World , and the Glory of the Flesh , that is but an appearance , like the false Colours painted on the Feathers of a Dove , by the reflection of the Light , which presently vanishes , when the Posture is chang'd , or the Light withdrawn . Of this we have a sure Pledg in the glorified Body of Christ , who is the first Fruits of them that sleep ; He shall change our vile Bodies , that they may be fashion'd like to his glorious Body , according to the working of his Power , whereby he is able to subdue all things to himself . What can be more glorious , than to be conform'd to the humanity of the Son of God ? This Conformity shall be the Work of his own Hands : and when Omnipotence interposes , nothing is difficult . The raising the Body to an immortal state of Glory , is as easy to the Divine Power , as the forming it first in the Womb. As the Sun labours no more in the Mines , in the forming Gold and Silver , the most precious and durable Metals , than in the production of a short-liv'd Flower . 2. The supream happiness of Man is in the Soul's Communion with God. This will appear by considering the principal Ingredients of Happiness : they are the excellence of the Object , and the vigour of the Actings upon it . The Life and Blessedness of God , is to know and love himself , according to his infinite Perfections . And 't is the highest happiness of the reasonable Creature to know and love God. For he is a spiritual infinite , unchangeable Good , and can fully communicate all that is requisite to intire Blessedness , Supply all the Wants , and satisfy all the Wishes of the immortal Soul. The Understanding and Will are our most comprehensive Faculties , the principles of our most eminent Operations . To know and to love are essential to the reasonable Soul , and in directing those Acts upon God , the Rectitude , the Perfection and Felicity of Man consists . As the intellectual Creature by setting its Mind and Heart upon earthly things , is degraded into a lower order , the thoughts and desires that are spiritual with respect to the principle from whence they proceed , are sensual and perishing with respect to their Objects : So when our noble faculties are exercis'd in their most lively and vigorous perceptions upon the supream Good , Man is advanc'd to an equality of Joy and Perfection with the Angels . Now in Heaven , God by his most evident and effectual presence , excites and draws forth all the active Powers of the Soul in their highest degrees ; and such is the immensity of his Perfections , fills their utmost Capacity , from whence a Divine pleasure , a perpetual Satifaction springs , a Joy that is as unspeakable as 't is eternal . To unfold this more particularly . 1. The Understanding shall clearly see the most excellent Objects . Now we know but in part . The naked Beauty of divine Things is vail'd , and of impossible discovery : and by natural or accidental weakness , the Mind is not proportionable to sustain that dazling brightness . But when that which is perfect is come , then that which is in part shall be done away . In that inlightned the State , manifestation of the Objects shall abundantly exceed the clearest revealing of them here . And the Understanding shall be prepar'd in proportion to take a full view of them . Therefore the Apostle compares the several Periods of the Church in respect of the degrees of Knowledg , to the several Ages of humane Life . When I was a Child , I spoke as a Child , I understood as a Child , I thought as a Child : but when I became a Man , I put away Childish things . In Children the Organs , either from the excess of moisture , or their smalness , are indispos'd for the vigorous exercise of the Mind : some strictures of Reason appear , a presaging sign what will be , but mix'd with much obscurity . But when the Organs are come to their just proportion and temperament , the Soul displays its strength and activity . To explicate this , it is requisite to consider the expressions in Scripture , that signify the eminent degrees of Knowledg in the Blessed . Our Saviour assures us , that the Pure in Heart shall see God. Sight is the most noble , extensive , and affective Sense , and therefore fit to notify the clear , sweet and satisfying intuition of God in Heaven . 'T is true , the Deity is spiritual and invisible to the Eye of the Body , infinite and incomprehensible to the Eye of the Soul ; but the glorified Saints so clearly understand the Divine Perfections , that our present knowledg of God , compar'd to that Vision , is but as the seeing of a dark Shadow in a Glass , to the immediate view of the living Substance and Person . The discovery of the Deity to us in the present state , is by his Works and Word : and both are imperfect , and far inferiour to the manifestation in Heaven . The absolute fulness of Perfection that is inseparable from the Godhead , is inimitable by any Creature ; for the Perfection of any Creature ; is limited in its kind as well as degrees . Therefore God was pleased by variety of effects and resemblances , to express and represent his Attributes , that our Minds might ascend by those steps to contemplate those Perfections that are in him eminently and beyond all comparison . The Light of Heaven in all its purity and lustre , is but a shadow of his unapproachable Brightness : all the Excellencies of visible things are but a weak representation of the Glory of his Atrributes , like the describing with a Coal the beautiful Colours of the Morning : and compar'd with the immensity of his Perfections , are like the describing in a sheet of Paper the vast Celestial Spheres . In his Word there is a more clear and full discovery of his Nature and Will , but according to our capacity of receiving . The Divine Attributes in Scripture are mask'd and shadowed under sensible Comparisons : for no Light shines into our Minds here but through the Windows of Sense . The intellectual Powers depend , as to the first notices of things , upon the lower Faculties and Senses : therefore as Elisha in reviving the Shunamite's Child , contracted himself to the proportion of the Child , and put his Mouth upon his Mouth , and his Eyes upon his Eyes , and his Hands upon his Hands ; so God is pleased to condescend to our Capacity , and to adapt the Expressions of his Majesty to the narrowness of our Imaginations . But in Heaven the Revelation of the Deity is much more glorious : and the Mind is clarified from those terrene Images that flow through the gross Channels of the Senses . In this present state our purest Conceptions of God are mix'd with Dross , and very imperfect ; but there the Gold shall be separated from the Dross , and our Conceptions be more proper and becoming the Simplicity and Purity of God. Here the Objects of Glory are humbled to the perception of Sense : Hereafter , the sensible Faculties shall be raised and refin'd , and made the Subjects of Glory . Now when Divine Light shines with direct Beams , and the thick Curtain of Flesh is spiritualiz'd and transparent , the Soul enjoys the clearest Vision of God. The Light of Nature was so defective as to the discovery of God's Compassionate Counsels to save the lost World ; and the Minds of Men were so darkned from the Fumes of their Lusts , that that Light was but the Hemisphere of the Night in comparison of the Revelation of the Gospel : as St. Peter expresses the happy Priviledg of Christians , and their consequent Duty , that they should shew forth the Praises of him who hath called them out of Darkness into his marvellous Light. And the Glorious Gospel compar'd to the Revelation of God in Heaven , is but as the Twilight of the Morning , wherein the Light of the Day is checker'd with the Shadows of the Night , to the Sun in its full Lustre . In Heaven we shall see God Face to Face : which signifies the clearest manifestation of his Glory , and of his Favour to the Blessed : for the Face is the Throne of Majesty and Beauty , and the Chrystal wherein the Affections are conspicuous . Accordingly when Moses prayed , I beseech thee shew me thy Glory ; God answered him , it was impossible , for no Man could see his Face , and live . And the form of Divine Blessing to the People of Israel was , The Lord make his Face to shine upon thee , and be gracious to thee . Whether the immediate Essence of God can be seen by the intellectual Creature , is a question , but we are sure in the Heaven of Presence , God exhibits himself to the Blessed in a most glorious manner : for according to the degrees of Excellency in the Work , such are the Impressions and Discoveries of the Cause . Now all gross material things in the low order of Nature , are but weak resultances from his Perfections , in comparison of their glorious Effects in the Divine World. The Glories of the Place , and of the Inhabitants the Angels and Saints , are the most noble Effects and Expressions of the Divine Attributes . But in a transcendent manner God exhibits himself in the glorified Mediator . He is stiled the Brightness of his Father's Glory , and the express Image of his Person ; to signify that God , in the Person of the incarnate Mediator , is so fully represented to us , that in him we have a view of God's unchangeable Perfections . This appears by the following words , that having purged us from our Sins , he sat down on the Majesty on high : for they respect the Son of God as united to the Humane Nature , in which he performed the Office of the Priesthood , and took possession of his Kingdom . During his humble State , tho darken'd with many afflicting Circumstances , the Divine Vertues , Wisdom , Goodness , Holiness , Power , were so visible in his Life , Revelations , and miraculous Works , that when Philip with that ardency of Affection , desir'd the sight of the Father , the only consummate Blessedness , shew us the Father , and it suffices : He told him , He that hath seen me , hath seen the Father . But how brightly do they appear in his Exaltation ? We shall see him as he is ; in the Majesty and Glory of the Son of God. The Apostle says , We shall know as we are known : This we are not to understand according to the exactness of the Expression ; for the Sun may be as well included in a spark of Fire , as God may be comprehended by our finite Faculties . Beyond the fullest discoveries we can receive of the Deity , there remains an intire infinity of Perfections , not to be known by the most intelligent Spirits : but as we are known , is a note of Similitude , not of Equality . The Light of a Candle as truly shines as the Light of the Sun , but not with that extent and splendor . We shall have such a perfect knowledg of God , as our Minds can receive , and our Hearts desire . We shall then see what we now believe concerning the glorious Nature of God , his Decrees and Counsels , his Providence and Dispensations . The sublimest Doctrine of the Christian Religion , above the disquisition and reach of Reason , is that of the Sacred Trinity , upon which the whole Oeconomy of the Gospel depends . In assenting to this , Faith bows the Head and adores . But such is the pride of the Carnal Mind , that it disdains to stoop to Divine Revelation : and the seeming wise Philosophers despised the Primitive Christians as Captives of a blind Belief . But this foul Reproach was as unjust as many others wherewith they designed to disgrace Christianity ; for the humility of Faith does not extinguish or darken the Light of Reason , but revives and increases it : what is more suitable to uncorrupt Reason , than to believe the Revelation God affords of his own Nature who cannot deceive us ? In the State above , where reason is rectified and inlarged , we shall understand that from Eternity God was sole existing , but not solitary ; that the Godhead is not confus'd in Unity , nor divided in number ; that there is a priority of Order , but no superiority among the Sacred Persons , but they are all equally possess'd of the same Divine Excellencies , and the same Divine Empire , and are the Object of the same Divine Adoration . Our Saviour tells his Disciples , In that Day ye shall know , that I am in the Father , that is by unity of Essence , and as naturally and necessarily God as the Father . This Promise immediately refers to the time of pouring forth the Holy Ghost upon them , after the Resurrection of our Saviour , but shall be fully accomplish'd in Heaven . All things of a supernatural Order shall be reveal'd . The great Mystery of Godliness , God manifest in the Flesh , the union of the high Perfections of the Divine Nature , with the innocent Imperfections of the Humane Nature , the contrivance of our Redemption , wherein there is an harmonious concurrence and concord of the principal Attributes of the Deity that seem'd irreconcileable : that product of the Divine Wisdom that is so ador'd by the Angels , that astonishes and saves us , shall be unfolded . The Divine Counsels in governing the World , the Designs , the Ways , the Orders and Operations of God's Providence shall be conspicuous . In some Dispensations of God , we discern the Eye in the top of his Scepter : the Wisdom , the Rectitude , the equity of his Providence is so visible in the defence of the Innocent , and his Justice and Power in the punishment of the Guilty , that it may convince the Atheists who deny a Providence , and causes all sincere Believers to admire and reverence it . But there are other Dispensations , the immediate Reasons of which are so conceal'd in the Bosom of God , that only the Lamb with whose Blood the Elect to Glory are written in the Book of Life , can reveal : Why the Light of the Gospel was never visible to so many Kingdoms ; why many are called , and few chosen , the unsearchable Ways , and incomprehensible Judgments of God , which St. Paul in an extasy admires , which 't is not lawful to inquire in here , we shall then understand in such a manner , that Light it self is not more clear . How often are the People of God here in miserable Perplexities ? and say with the Prophets , Verily thou art a God that hidest thy self , O God of Israel the Saviour ! 'T is true a stedfast Faith in the Providence of God , that all that he does , and all that he permits and disposes is best , will quiet their Passions , and change the tempestuous Ocean into the pacifick-Sea : but when they are admitted into the Council of State above , and see the immediate Reasons of his Decrees , what a heavenly Wonder , what an exquisite Pleasure will fill their Minds ? when the original Fountains of Wisdom , as clear as deep , shall be open'd , what sweet Satisfaction will be shed abroad in their Spirits ? They will see the Beauty of Providence in disposing temporal Evils in order to their eternal Felicity : that as in a curious Picture the darkest Tinctures are so dispos'd , as to give Life and Grace to the orient Colours : So all the Afflictions of this State were but shadows or foiles , to make their Faith , and Love , and Patience more resplendent , and their Reward more excellent . What our Saviour said to Peter , is applicable to the impenetrable dispensations of Providence to us in our mortal State : What I do , thou knowest not now , but shall know hereafter : then the Arcana Imperii , the Secrets of his Counsels , shall be unsealed , and we shall be able to expound the perplexing Riddle , how out of the Eater came Meat , and out of the Strong came Sweetness : we shall understand that his over-ruling Providence is most eminently glorified in extracting Good out of Evil ; for we shall know as we are known . 2. I will consider the blessed Effects of the Vision of God in Heaven upon the Saints . Our Saviour tells us , This is Life eternal , to know thee the only true God , and Jesus Christ whom thou hast sent . The beginning and introduction of our Felicity , is by a lively Faith here , the consummation of it is by present sight in Heaven . From the Vision of his Glory , there will be a resultance of his likeness imprest on us . We shall be like him , for we shall see him as he is . All the Perfection and Happiness of the Saints is comprised in that Promise . The Sun , when the Sky is clear and serene , forms its Image on a Cloud temper'd to receive it , with that orient brightness , that the Eye cannot distinguish between the Copy and the Original . Thus the uncreated Sun by powerful emanations transforms the Soul into its likeness , in that divine Degree of Holiness and Felicity , as gloriously resembles God. Moses by conversing with God in the Mount , and seeing his back-parts , return'd to the Israelites with such a radiancy in his Face ; that they could not look on it without a Vail . What an impression of Glory is in the Saints , who see his Perfections in their infinite lustre ? 'T is the priviledge of Christians in this Life , above the Church under the Law , They behold in the Gospel as in a Glass , the Glory of the Lord , and are chang'd into the same Image , from Glory to Glory : they become more Holy and Heavenly , more purified and adorn'd with his Vertues and Graces . Now if the Vision of Christ here in a Glass , an eclipsing Medium , be so influxive upon Believers , what an illustrious and infallible efficacy has the immediate , clear , and permanent view of his Glory upon the Saints in Heaven ? That sight is productive and conservative of his Image in its purity and perfection for ever . The Divine Presence affects the Saints with the most humble reverence and solemn veneration of God. This is an eternal respect due from the intellectual Creature to the Creatour , upon the account of his infinite and incommunicable Excellencies . He is distinguish'd not only from Idols , but from Creatures of the highest Order , by his essential supreme , and singular Name , I AM. Every kind of Being , every spark of Life , every degree of Perfection is from his Efficiency , and depends entirely upon his supporting Power . The most eminent Qualities of the Creatures are but in show and appearance , compar'd with the reality and stability of his glorious Nature . In the Scripture , Wisdom , Holiness , Goodness , Power , Truth , Immortality , are attributed to God , with the exclusion of all Creatures from those Prerogatives ; they being his essential , infinite and wise incomparable Perfections . They are separable Qualities in the Creatures , like the gilding and enamaling of baser Metal : but in the Deity , they are like substantial massy Gold. There is a vast distance between created Beings ; but the Distance between a Fly , or a Worm , and an Angel , is nothing to the distance between an Arch-angel and God : there being no comparison between finite and infinite . All Creatures equally vanish , and disappear as nothing compar'd to the glorious Creatour . As if one from the Region of the Stars should look down upon the Earth , the Mountains and Hills with the Vallies , would appear one flat Surface , an equal Plain , the height and the lowness of the several parts being indiscernible at that immense distance . Now in Heaven the Divine Majesty is most visible and most awful and adorable . The sublimest Spirits cover their Faces before his glorious Brightness . The Prophet Isaiah had a representation of Heaven : I saw the Lord sitting upon a Throne high and lifted up , and his Train filled the Temple . Above it stood the Seraphims : each one had six Wings : With twain he cover'd his Face , with twain he cover'd his Feet , with twain he did fly . And one cried to another , and said Holy , holy , holy Lord of Hosts , the whole Earth is full of his Glory . They highly honour him , by the reflection of his separate and peerless Excellencies , his Almighty Power , his Infinite Supremacy and Eternal Empire , in their consert of Praises . This is the principal Duty of Angels and Men to the blessed Creator for his admirable Perfections , and his excellent Benefits . The Evidence of it is so entire , that the reasonable Mind cannot suspend its Assent : for Goodness and Beauty , the Fruit and the Flower of amiable Things , do so recommend them to the Understanding and Will , that they powerfully allure and engage the Affections . Now these are in God in unspeakable degrees of Eminence . The Prophet breaks out in a rapture , How great is his Goodness , how great is his Beauty ! 'T was a Precept of the Ceremonial Law , that the Firstlings of the Flock , and the first and best Fruits of the Earth should be offer'd to God ; not as if the first that open'd the Belly was more valuable in his Account than the last , or the most early Fruits in the Spring more pleasing to him than the later in the Autumn ; but 't was instructive , that our Love , the first born of the Soul , and the beginning of its strength , should be consecrated to God. 2. In Heaven the Saints as perfectly love God as they know him . The Love of God is the Essential Character of a Saint , that distinguishes him from the Unregenerate . Indeed , it is strange that God , who is infinitely lovely , and infinitely liberal and benificent , should not prevail on the Hearts of all Men ; but if we consider the degeneracy of Mankind , how their Minds are depraved and deceived , and their Affections are vitiated , the Wonder will cease . Carnal Men have not due Conceptions of God , and will not attentively observe his amiable Perfections . St. John tells us , He that loveth not , doth not know God. Knowledg is the leading Principle in the Operations of the Soul. There must be a heavenly Eye to discover the heavenly Beauty , before there can be love of it . Now Men are in ignorant darkness , and are defiled in Flesh and Spirit , and therefore cannot love God who is glorious in Holiness . Without resemblance there can be no affectionate Union , which is the Essence of Love. The contrariety of Dispositions infers a contrariety of Affections . The Scripture expresses this in dreadful Colours : The carnal Mind is enmity against God : the Friendship of the World is enmity with God : that is , Pride , and Covetousness , and Sensuality , which are the Lusts of the Carnal Mind , and are terminated upon worldly Things , are inconsistent with the Love of God. The Justice of God is terrible to the Consciences , and his Holiness odious to the Affections of the Unrenewed ; 'Till by Divine Grace the Understanding is enlightned and purified to have right apprehensions of God ; till the Will and Affections are cleansed and changed ; till there be a resemblance of God's holy Nature , and a conformity to his holy Laws , they are not capable of delightful adhering to him , which is the internal essential Property of Love. But those who are partakers of the Divine Nature , the holy and heavenly taste , and see how good the Lord is , and according to the Illustrations of the Mind , such are the Impressions upon the Heart ; the Love of God in their Breasts here is like smoaking Flax , but in Heaven 't is a triumphant Flame . God is the first Fair , the Original of all amiable Excellencies , in whom they shine in their unstained Lustre and Perfection ; when he fully reveals himself , and displays the richest Beams of his Love and Glory , how transporting and endearing is that Sight ? Our Affections that are now scatter'd on many things , wherein some faint Reflections of his Goodness appear , shall then be united in one full Current to him , who is all in all . In Heaven the immense Treasures of his Grace are reveal'd : That when Man for his rebellious Sin was justly expell'd from Paradise , and under the Sentence of Eternal Death , God should not only pardon , but prefer us to the dignity of his Children , and prepare such a Glory for us , and us for such a Glory . This will inspire the Saints with such ardent Affections , that will make them equal to the Angels , those pure and everlasting Flames of Love to God. In Heaven we shall be with Jesus the Mediator of the New Covenant , who is seated at the right Hand of God. And how admirable will he appear to the Sense and Soul of every glorified Saint ? for we shall see the King in his Beauty . When our Saviour was upon the Holy Mount , and one vanishing Beam of Glory appear'd in his Transfiguration , Peter was so transported at the sight , that he forgot the World and himself : How ravishing then will the sight of him in his Triumphant Majesty be , when we shall be transfigur'd our selves ? Now while Believers are in the shadows of the earthly State , they love their unseen Saviour with such intense degrees of affection , as deface all the washy Colours , all the vain loves of things in this World : but when they are admitted into his shining Presence , and see him in the day of Celestial Glory ; with what an extasy of Affection will they be transported ? We shall then feel the endearing Obligations our Saviour has laid upon us , who ransom'd us with so rich a Price , and purchas'd for us such an unvaluable Inheritance . For in proportion as we shall understand his Greatness in himself , we shall his Goodness to us . The Eternal Son of God descended from the Heaven of Heavens to our lowly Earth ; and which is more , from the Majesty wherein he there reign'd , and was visible to the Angels , he became Man that he might die , to redeem us from the most woful Captivity , from Death , and the sting of Death , Sin , and the strength of Sin , the Law , and obtain a blessed Life and Immortality for us . O unexampled Love ! Greater Love hath no Man than this , to lay down his Life for his Friend : And what is the Life of a sinful Man , a vanishing Vapour , a Life mix'd with Troubles and Vexation ; and to lay down this for a Friend deservedly dear , is the highest expression of humane Love : But for the Son of God to lay down his Life , a Life without Sin , and without End , for Immortality was a Privilege due to his Innocence , and for Enemies , for the worst Enemies , Rebels by revolture from obedience to their Creator and King , is a Love truly Divine , and infinitely surpassing , not only the Affections , but the understanding and knowledg of all Creatures . Briefly , he gave his Life for us , and gives himself to us , the most excellent testimonies of Love that we can receive from Love it self , and we shall love him with all the strength of our glorified Spirits . 3. Union with God by Knowledg and Love , accomplishes the Perfection and Happiness of the Saints . The most pernicious effect of Sin , is the separation of the Soul from God : and the restoral of us to Happiness , is by re-union with him . This we obtain by Christ , who is Emanuel in his Nature , and by Office , who took our Flesh which he offer'd as a Sacrifice to God to atone his Displeasure , and gives his Spirit to dwell in us , as a permanent active Principle , by whose special operation Faith is produc'd in our Hearts ; that is , such a belief of his Love in redeeming us , as inspires us with a sincere and superlative Love to him ; and by these vital Bands we are united to him , and as his true Members , live the same Life with him in Grace and Glory . Now in Heaven our Union with God is more near and noble , more intimate and influential , more inseparable and eternal . 'T is observable in natural Causalties , that what is of a more refin'd and purer Nature , is more active and penetrating , and more closely unites with other things , than what is more gross and material . Light , which is the purest Quality in the World , actuates all Colours , and makes them visible , and actuates the Eye , and conveys the lively Image of the Object with shining Evidence into it . The Sun shoots its invisible Virtue into the deepest Mines . Fire is more subtile and pure than Water , and will pierce into solid Metals , which the Water cannot soak into . The glowing Iron seems to be all Fire . Now God is the purest Spirit , and of infinite energy , and can unite himself to our Spirits , more intimately than the closest Union between any Creatures in the World. He unites himself to the Understanding by an immediate irradiation , and discovery of his glorious Excellencies . In thy Light , saith the Psalmist , we shall see Light. He unites himself to the Will , by the infusion of his Love , and by that , drawing forth our Love to him . This Union is compleat in Heaven , and most communicative of the Divine Influences to the Saints , and consequently their conformity and fruition of God , is in the highest degrees that created Spirits are capable of . This is the most desireable and perfect State of reasonable Creatures ; for God is the ever-flowing Fountain of Felicity , the only stable Center of the Soul , wherein it reposes it self for ever . Accordingly the Psalmist speaks , Return to thy Rest , O my Soul , for the Lord hath dealt bountifully with thee . When the Soul opens its Eyes to the clear discoveries of the first Truth , in which is no shadow of Error , and its Breast to the dear and intimate imbraces of the Supream Good , in which is no mixture of Evil , and beyond which nothing remains to be known , nothing to be enjoy'd , what a Deluge of the purest and sweetest Pleasures will overflow it ? We cannot ascend in our Thoughts so high , as to conceive the excess of Joy that attends those Operations of the glorified Soul upon its proper Object . But something we may conjecture . Those who are possess'd with a noble Passion for Knowledg , how do they despise all lower Pleasures in comparison of it ? How do they forget themselves , neglect the Body , and retire into the Mind , the highest part of Man , and nearest to God ? The bare apprehension of such things that by their internal Nature have no attractive influence upon the Affections , is pleasant to the Understanding . As the appearance of Light , though not attended with any other visible Beauties , refreshes the Eye after long darkness : So the clear discovery of Truths , how abstract so ever , that were before unknown , is grateful to the intellective Faculty . Thus some have been strangely transported with the pleasure of a Mathematical Demonstration , when the Evidence , not the Importance , of the thing was so ravishing ; for what is more dry and barren of delight than the speculation of Figures and Numbers ? Solon when near his End , and some of his Friends that visited him were speaking softly of a Point of Philosophy , by that sound of Wisdom was awaken'd from the sleep of Death that was just seizing on him , and opening his Eyes , raising his Head to give attention ; being ask'd the reason of it ? Answered , That when * I understand what you are discoursing of , I may die . Such was his delight in Knowledg , that a little of it made his Agony insensible . But here are many Imperfections that lessen this intellectual Pleasure , which shall cease in Heaven . Here the acquisition of Knowledg is often with the expence of Health : The Flower of the Spirits , necessary for natural Operations , is wasted by intense Thoughts . How often are the Learned sickly ? As the Flint when 't is struck , gives not a spark without consuming it self ; So Knowledg is obtain'd by Studies that waste our faint sensitive Faculties . But then our Knowledg shall be a free emanation from the spring of Truth , without our labour and pains . Here we learn by circuit , and discern by comparing things ; ignorant darkness is dispell'd by a gradual succession of Light : But then perfect Knowledg shall be infused in a moment . Here , after all our labour and toyl , how little Knowledg do we gain ? Every Question is a Labyrinth , out of which the nimblest and most searching Minds cannot extricate themselves . How many specious Errors impose upon our Understandings ? We look on things by false Lights , through deceiving Spectacles : But then our Knowledg shall be certain and compleat . There is no forbidden Tree in the Celestial Paradise , as no inordinate Affection . But suppose that all things in the compass of the World were known , yet still there would be emptiness and anguish in the Mind : for the most comprehensive knowledg of things that are insufficient to make us happy , cannot afford true Satisfaction . But then we shall see God in all his Excellencies , the supream Object and End , the only Felicity of the Soul. How will the sight of his glorious Perfections in the first moment quench our extream Thirst , and fill us with Joy and Admiration ? 'T is not as the naked conception of Treasures , that only makes rich in Idea's , but that Divine sight gives a real interest in him . The Angels are so ravish'd with the Beauties and Wonders of his Face , that they never divert a moment from the contemplation of it . 2. The pure Love of the Saints to God is fully satisfied in the possession and enjoyment of him , and consequently the greatest delight and complacency is shed abroad in their Hearts . Love considered as an Affection of Friendship , is always attended with two Desires ; to be assured of Reciprocal Love , and to enjoy the Conversation of the Person beloved , the testimony of his Esteem and Good-will . This kind of * Affection seems to be inconsistent with that infinite distance that is between God and the Creature . But tho 't is disproportionable to the Divine Majesty , 't is proportionable to his Goodness . Accordingly our Saviour promises , He that loves me , shall be loved of my Father , and I will love him , and manifest my self unto him . And to confirm our belief of this astonishing Condescention , repeats it , If a Man love me , my Father will love him , and we will come to him , and make our abode with him . In the present state , the signs of God's special Favour are exhibited to his Friends . Now he bestows on them the honour of being his Sons , the Graces and Comforts of his Spirit , the precious Earnests of his Love , and Seal of their Redemption . But in eminency of degrees , the Emanations of his Love , and the Effects of his Beneficence , are incomparably more glorious in Heaven . Here the Saints are adopted , there crown'd . There he opens all the bright Treasures of his Wisdom , the Riches of his Goodness , the Beauties of his Holiness , the Glories of his Power , and by the intimate application of his Presence makes his Love most sensible to them . Infinite Goodness excites and draws forth all the Powers of the Soul , and fills the utmost Capacity and Expansion of the Spirit . From hence perpetual Pleasure and Satisfaction springs . O the pure Delights between God and glorified Souls ! God looks on them with an engaged Eye , as his own by many dear Titles , and is ravish'd with the Reflex of his own Excellencies shining in them . As the Bridegroom rejoices over the Bride , ( 't is the Language of Divine Love ) so their God rejoices over them . The Lord thy God in the midst of thee is mighty , he will save , he will rejoice over thee with joy : he will rest in his love ; he will rejoice over thee with singing . He is infinitely delighted in the communication of his Goodness to them . And what a blessed Rest do they find in the compleat fruition of his Goodness ? All their Desires quietly expire in his Bosom . What triumphs of Joy follow ? Can we frame a fuller Conception of Happiness , than to be perfectly loved by the best and most blessed Being , and perfectly to love him , and to partake of the richest Emanations of his Loving-kindness , that is far more valuable and desireable than Life it self ? How precious and joyful will the Presence of Christ be to the Saints ? 'T was his Prayer on Earth , Father , I will that they also whom thou hast given me , be with me , where I am , that they may behold my Glory . When the Saints are received into the Everlasting Kingdom , the first Object that draws their admiring regards , is Christ on the Throne . Inestimable Felicity ! whether we consider him as the Son of God , in whose conspicuous Countenance all the Glory of his Father shines , or as the Saviour of Men , and the Head of the Elect , upon a double account : partly , that he that loved us , and wash'd us from our Sins in his Blood ; after suffering all Indignities and Cruelties for our sake , has received the Reward of his meritorious Sufferings , the triumph of his Victory , being glorified with the Father with the Glory he had before the World was : and partly because every Member shall be conform'd to him in Glory . The sight of the Face of Moses when radiant , had no transforming Efficacy , for the Light of it was not in him as its Spring but by derivation . But the Son of God is Light essentially , and the sight of his Glory will transform us into his Likeness . And how dear and joyful is the presence of the Saints to Christ ? He then sees of the travel of his Soul , the fruit of his sharp Sufferings and bleeding Love , and is satisfied . How delightful is it to him to see all his Spiritual Progeny safely brought to Heaven , and made partakers of his Glory and Joy in his everlasting Kingdom ? For according to the extent of the Object , and dearness of the Affection , Joy rises . He will then present them to his Father with infinite complacency ; Behold , here am I , and the Children whom thou hast given me . The dearest Affections of Christ and the Saints in Heaven , are mutual and reflexive . In the Sacred Song , the expressions of Love , Desire , and Joy , borrowed from the espousals of Solomon and his beloved Wife , are , as it were , Characters in the Bark , to be understood in a spiritual Sense , of the Mystical Marriage of Christ and the Church . What endearing entercourse is there between the most perfect Lover and his Spouse inspir'd with the same pure Flam ? Here amiable Perfections attract his Eye and Heart : Thou art all fair , my Love , there is no spot in thee . His propriety in the Church is his unvaluable Treasure : My Vineyard which is mine , is ever before me . He repeats the word Mine , in the sweetest and most tender manner . And the Church , with the same harmonious Affections , speaks of Christ. She contemplates in a soft extasy his ever-satisfying Beauty . My Beloved is the chiefest of ten thousand , he is altogether lovely . She breaks forth in triumph , My Beloved is mine , and I am his . By all their expressions of joyful Love and Union , we may ascend in our Thoughts , what are the Joys of Heaven , where the Communion of Christ and the Church is entire and uninterrupted for ever ? If Faith and Love of our unseen Saviour produce a Joy unspeakable and glorious , as if Believers were wrap'd up to Paradise , or Paradise descended into them , what will the sight and fruition of him ? There is as great a difference in degrees between the Joy that flows from the assurance and application of Faith , and the Joy from Vision and full Possession , as between the impression of Joy the Forerunner of Christ felt , when he sprang in the Womb at the coming of our Saviour ; and his ravishing Joy , when he saw Christ , and pointed him out to his Disciples , Behold the Lamb of God , that takes away the Sins of the World. 3. The supream Joy of the Saints is for the Felicity and Glory of God himself . For as the holy Soul feels no more powerful motive to love God , than because he is most worthy of it , as he is God , a Being of infinite Excellencies , and therefore to be loved above the dearest Persons and Things , even it self ; so the highest Joy it partakes of is from this consideration , that God is infinitely blessed and glorious . For in this the supream desire of Love is accomplish'd , that the most beloved Object is perfectly honour'd and pleased . In Heaven the Love of the Saints to God is in its highest Perfection , and they see his Glory in the most perfect manner , which causes a transcendent Joy to them . And this is one reason why the Saints , tho shining with unequal degrees of Glory , are equally content . For their most ardent Love being set on God , that he is pleased to glorify himself by such various communications of his Goodness , is full satisfaction to their Desires . Besides , in those different degrees of Glory , every one is so content with his own , * that there is no possible desire of being but what he is . 4. In Heaven the innumerable Company of Angels , and the General Assembly of the Church of the First-born , as they receive Happiness from the sight of God , so they communicate the purest Pleasure to one another . An unfeigned ardent Affection unites that pure Society . Our Love is now kindled , either from a relation in Nature , or a civil Account , or some visible Excellencies that render a Person worthy of our Choice and Friendship : but in Heaven the Reasons are greater , and the degrees of Love incomparably more fervent . All Carnal Alliances and Respects cease in that supernatural State. The Apostle tells us , If I have known Christ after the Flesh , I know him so no more . By the Resurrection and Ascension of Christ he was transported into another World , and had communion with him as an Heavenly King , without low regards to the temporal Priviledg of conversing with him on Earth . The spiritual Relation is more near and permanent than the strictest Band of Nature . The Saints have all relation to the same Heavenly Father , and to Jesus Christ the Prince of Peace , and Head of that happy Fraternity . The principal Motives of Love here are the inherent Excellencies of a Person . Wisdom , Holiness , Goodness , Fidelity are mighty Attractives , and produce a more worthy Affection , a more intimate confederacy of Souls , than propinquity in Nature , or any carnal respects . Vertue is amiable in an old Person , tho wrinkled and deformed : Vice is hateful in a young Person , tho beautiful . There are clearer Eyes than those of Flesh , a purer Light than what is sensible , a diviner Beauty than what is Corporeal , and a nobler Love than what is sensual . David declares that all his delight was in the Excellent . But there are allays of this Spiritual Love here . For , 1. There are Reliques of Frailty in the best Men on Earth , some Blemishes that render them less amiable when discovered . Here their Graces are mix'd with Infirmities , and but ascending to Glory . Accordingly our Love to them must be regular , and serene , not clouded with Error , mistaking Defects for amiable Qualities . But in Heaven , the Image of God is compleat , by the union of all the glorious Vertues requisite to its perfection . Every Saint there exactly agrees with the first Exemplar , a Divine Beauty shines in them ever durable , a Beauty that darts no contagious Fire , that is inviolable and can suffer no injury . The Apostle tells us , The Church shall be glorious in Holiness , without spot or wrinkle , or any thing that may cast an Aspect of deformity upon it . 2. In the present state the least part of the Saints Worth is visible . As the Earth is fruitful in Plants and Flowers , but its Riches are in Mines of precious Metals , and the Veins of Marble hidden in its Bosom . True Grace appears in sensible Actions , but its Glory is Within . * The sincerity of Aims , the purity of Affections , the impresses of the Spirit on the Heart , the interior Beauties of Holiness , are only seen by God. Besides , such is the humility of eminent Saints , that the more they abound in spiritual Treasures , the less they show . As the heavenly Bodies when in nearest conjunction with the Sun , and fullest of Light , make the least appearance to our sight . But all their Excellencies shall then be in view . The Glory of God shall be revealed in them . And how attractive is the Divine Likeness to an holy Eye ? How will it ravish the Saints to behold an immortal Loveliness shining in one another ? Their Love is reciprocal , proportionable to the cause of it . An equal , constant Flame is preserv'd by pure Materials . Every one is perfectly amiable , and perfectly enamour'd with all . How happy is that state of Love ? The Psalmist breaks out in a Rapture , Behold how good and pleasant it is for Brethren to dwell together in Vnity ! Love is the Beauty and Strength of Societies , the Pleasure of Life . How excellent is the Joy of the Blessed , when the Prayer of Christ shall be accomplished , that they all may be one ; as thou Father art in me , and I in thee , that they also may be one in us . God is absolutely One in his glorious Nature and Will , and therefore unalterably Happy ; And their inviolable Union in Love , is a Ray of the Essential Unity between the Sacred Persons . There are no Divisions of Heart and Tongues , as in this Babel ; but the most perfect and sweetest Concord , an Eternal Agreement in Tempers and Inclinations . There are no envious Comparisons ; for Love that affectively transforms one into another , causes the Glory of every Saint to redound to the Joy of all . Every one takes his share in the Felicity of all , and adds to it . Such is the Power of that Celestial Fire wherein they all burn , that it melts and mixes Souls in such an entire Union , that by Complacence , and an intimate Joy , the Blessedness of all is , as it were , proper to every one ; as if every one were plac'd in the Hearts of all , and all in the Heart of every one . If in the Church of the First-born Christians in the earthly Jerusalem , the Band of Charity was so strict , that 't is said , the Multitude of Believers were of one Heart , and one Soul ; How much more intimate and inseparable is the Union of the Saints in Jerusalem above , where every one loves another as himself ? 'T is recorded of Alexander , that entring with Hephestion his Favorite , into the Pavilion of the Mother of Darius , then his Prisoner , she bowed to the Favorite , as having a greater appearance of Majesty , thinking him to be Alexander : But advised of her Error , she humbly begg'd his Pardon . To whom the generous King replied , You did not err , Mother , this is also Alexander . Such was their Affection , that whoever was taken of them , the other was taken in him ; the less ascending in the greater , without degrading the greater in the less . This is a Copy of the holy Love of the Blessed ; but with the same difference , as between the Description of a Star with a Coal , and its Beauty in its proper Aspect . And where all is Love , all is Delight . The Act it self is its own Reward . As that benign and pleasant Affection is enlarged with respect to the Object , and its degrees , such is the complacence and delight that results from it . In that blessed Society there is a constant receiving and returning of Love and Joy. And that double exercise of the Saints , in the perfect circle of Love , is like the pleasant labour of the Bees , who all the day are flying to the Gardens , and returning to their Hives , and all their Art is in extracting the purest Spirits from fragrant Flowers , and making sweet Honey . O how do they rejoice and triumph in the Happiness of one another ? With what an unimaginable tenderness do they embrace ? What Reciprocations of Endearments are between them ? O their ravishing Conversation , and sweet Entercourse ! for their Presence together in Heaven is not a silent Show . In the Transfiguration , Moses and Elias talk'd with Christ : We may understand a little of it , by the sensible complacence that is among sincere Friends here . In pure Amity there is a threefold Union : a Union of Resemblance , that is the principle of it ; likeness causes Love : a Union of Affection , that is its Essence ; 't is said of Jonathan , that incomparable Friend , his Soul was knit with the Soul of David , and he loved him as his own Soul : the Union of Conversation , that is requisite to the satisfaction of Love. What an entertainment of Love and Joy is there in the presence and discourses of dear Friends ! their mutual Aspects , like a Chain compos'd of Spirits luminous and active , draw and fasten their Souls to one another : The Felicity of Love consists in their Conversation . Now in Heaven whatever is pleasant in Friendship is in Perfection ; and whatever is distastful by Mens Folly and Weakness is abolish'd . With what excellent Discourses do they entertain one another ? If David felt such inward Pleasure from the sense of God's Favours , that he could not restrain the expression of it , but invites the Saints , Come and hear , all ye that fear the Lord , and I will tell you what he has done for my Soul. Certainly in Heaven , the Blessed with overflowing Affections recount the Divine Benefits : the admirable Methods , whereby the Life of Grace was begun , preserv'd and carried on in the midst of Temptations ; the continual Succession of Mercies in the time of their Hopes , and the Consummation of all in the time of their enjoyment . How joyfully do they concur in their Thanksgivings to God for the Goodness of Creation : in making them reasonable Creatures , capable to know , love and enjoy him , when they might have been of the lowest Order in the whole Sphere of Beings ; for his compassionate Care and Providence over them in this World , but especially for his sovereign and singular Mercy in electing them to be Vessels of Honour ; for his powerful Grace , in rescuing them from the cruel and ignominious Bondage of Sin : for his most free Love , that justified them from all their Guilt by the Death of his only Son , and glorified them with himself . They are never weary in this delightful Exercise , but continually bless him for his Mercy that endures for ever . We may judg by the Saints here , when they are in a fit disposition to praise God , what Fervors they feel in their united Praises of him in Heaven . The Psalmist in an Extasy calls to all the parts of the World to join with him ; The Lord reigns , let the Heavens rejoice , and the Earth be glad ; let the Sea roar , let the Fields be joyful , and all that dwell therein . He desires that Nature should be elevated above it self , that the dead parts be inspired with Life , the insensible feel motions of Joy , and those that want a Voice break forth in Praises , to adorn the Divine Triumph . With what Life and Alacrity will the Saints in their blessed Communion celebrate the Object of their Love and Praises ? The Seraphims about the Throne cried to one another , to express their Zeal and Joy , in celebrating his Eternal Purity and Power , and the Glory of his Goodness . O the unspeakable Pleasure of this Concert ! when every Soul is harmonious , and contributes his part to the full Musick of Heaven . O could we hear but some Eccho of those Songs wherewith the Heaven of Heavens resounds , some remains of those Voices wherewith the Saints above triumph in the Praises , in the solemn Adoration of the King of Spirits , how would it inflame our Desires to be join'd with them ? Blessed are those that are in thy House , they always praise thee . 3. The fulness of Joy in Heaven is everlasting , without defect , and without end . 1. 'T is undecaying , the productive Causes are conservative of it , being always equal . Those are the beatifick Object , and the continual fruition of it . Whilst we are here below , the Sun of Righteousness , as to our perception and sense , has Ascensions and Declinations , Accesses and Recesses . And our Earth is not so purified , but some Vapours arise that intercept his chearful refreshing Light. From hence there are alternate successions of Spiritual Comforts and Sorrows , of Doubts and filial Confidence in the Saints . 'T is a rare Favour of Heaven , when an humble Believer in his whole course is so circumspect , as not to provoke God to appear displeased against him : When a Christian ( as those tutelar Angels spoken of in the Gospel ) always beholds the Face of his Heavenly Father , and converses with him with an holy Liberty . And what a torment the hiding of God's Face is to a deserted Soul , only they know who feel it . External troubles are many times attended with more Consolations to the Spirit , than Afflictions to Sense ; but to love God with a transcendent Affection , and to fear he is our Enemy , no Punishment exceeds , or is equal to it . As his Loving-kindness in their esteem is better than Life , so his Displeasure is worse than Death . How do they wrestle with God by Prayers and Tears , and offer , as it were , a holy Violence to the King of Heaven , to recover their first serenity of Mind , the lost Peace of Heart ? How passionately do they cry out with Job , in the Book of his Patience , O that I were as in months past , as in the days when God preserved me : when his Candle shin'd upon my head , and when by his Light I walk'd through darkness : As I was in the days of my youth , when the Secret of God was upon my Tabernacle . And sometimes God delays the revealing himself even to his dearest Children ; not that he does not see their Necessities , and hears their Prayers , or is so hard that till their Extremities he is not moved with Compassion , but for wise and holy Reasons ; Either that they may not return to folly , if by any presumptuous Sin they forfeited their Peace ; or if they have been careful to please him , yet he may deprive them of Spiritual Comforts for a time , to keep them humble , and that with an obedient resignation to his Sovereign Pleasure they may wait for his reviving Presence . And then Joy returns greater than before . For thus God usually renders with interest what he suspended only for trial . But the Saints above are for ever enlightned with the vital splendor , and dear regards of his Countenance , always enjoy his beamy smiles . A continual effusion of Glory illustrates Heaven and all its blessed Inhabitants . And their Contemplation of God is fixed . If the Object , though extraordinary glorious , were transient , or the Eye so weak that it could only see it but by glances , the height of Joy would not be perpetual . But the mind is prepar'd with supernatural vigour , to see the brightness of God's Face , and by the most attentive application always converses with that blessed Object ; so that the Joy of Heaven is never intermitted for a moment . They always see , and love , and rejoice , and praise him . 'T is possible a carnal suspicion may arise in some , as if the uniform perpetual vision of the same Glory might lose its perfect delightfulness . For those who seek for happiness in the vanity of the Creatures , are always desirous of change , and have their Judgments so corrupted , that while they languish with a secret desire after an unchangeable Good , yet they conceive no Good as desireable , that is not changed . But to correct this gross errour of Fancy , let us a little enquire into the causes of Dissatisfaction , that make the constant fruition of the same thing here to be tedious . Sensible things are of such a limited Goodness , that not any of them can supply all our present wants , so that 't is necessary to leave one for another . And the most of them are Remedies of our diseased Appetites , and if not temperately used , are destructive Evils . Eating and Drinking are to extinguish Hunger and Thirst , but continued beyond just measure , become nauseous . Besides , the Insufficiency of their Objects , the Senses themselves cannot be satisfied all at once . The Ear cannot attend to delightful Sounds , and the Eye be intent on beautiful Colours at the same time . The Satisfaction of one Sense defeats another of enjoying its proper good ; therefore the same Object is not constantly pleasant , but the Heart is distemper'd from as many Causes , as there are desires unaccomplish'd . Add farther , all things under the Sun afford only a superficial delight , and miserably deceive the Expectations raised of them : and many times there is a mixture of some evil in them , that is more offensive , than the good is delightful . The Honey is attended with a Sting , so that often those very things we sigh after through vehement desire , when they are obtain'd , we sigh for grief . Now all these Causes of dissatisfaction cease in Heaven ; * for there is an infinite variety in God , and whatever is truly desirable is eminently enjoyed in him . And in his Presence all the Powers of the Soul are drawn out in their most pleasant exercise , and always enjoy their entire happiness . The fruition of him exceeds our most raised hopes , as much as he is more glorious in Himself than in any borrowed Representations . God will be to us incomparably above what we can ask or think . The compass of our thoughts , the depth of our desires are imperfect measures of his Perfections . And as he is a Pure Good in Himself , so he is prevalent over all Evil. 'T is evident therefore that nothing can allay the Joys of Saints when they are in God's presence . 2. Novelty is not requisite to ingratiate every Good , and make it perfectly delightful . † God is infinitely happy , to whom no Good was ever new . 'T is indeed the Sauce that gives a delicious taste to inferior things . For Men relish only what is eminent ; and the good things of this World are so truly mean , that they are feign to borrow a shew of Greatness by comparison with a worse estate preceding . But an infinite Good produces always the same pure equal compleat Joy , because it arises from its intrinsick perfection , that wants no Foil to commend it . The Psalmist breaks forth , Whom have I in Heaven but Thee ? This is no vanishing Rapture , but a constant joyful height of Affection . God , the essential Happiness of the Saints , is always perfectly lovely and delightful to them . 3. The glorified Saints in every Period of their happy state , have as lively a perception of it as in the beginning . To make this evident , we must consider that the pleasure of Novelty springs from a quick sense of the opposite terms , between our condition in the want of some desired Good , and after our obtaining it . Now the Mind is more intense on the advantage , and more strongly affected at first . One newly freed from the torments of a sharp disease , feels a greater pleasure than from a constant tenour of health . Those who are rais'd from a low state to eminent Dignity , are transported with their first change , but in tract of time the remembrance of their mean condition is so weakned and spent , that 't is like the shadow of a Dream , and proportionably their Joy is lessened . Honours like Perfumes , by custom are less sensible to those that carry them . But the Saints above always consider and feel the excellent difference between their suffering and triumphant state . They never lose that ravishing part of felicity , the vivid sense of past evils . Their reflections are always as strong on the Misery from whence they were rais'd to the pitch of Happiness , as in their first glorious Translation . In what an Extasy of wonder and pleasure will they be , from the fresh memory of what they were , and the joyful sense of what they are ? I was ( says the admiring Soul ) poor , blind , and naked ; but O miraculous and happy Alteration ! I am full of Light , enrich'd with the Treasures of Heaven , adorn'd with Divine Glory . I was under the tyrannous power of Satan , but he is bruised under my feet . I was sentenc'd to an everlasting separation from the Presence of God , my only Life and Joy ; but now am possest of my supream Good. O how transporting is the comparison of these wide and contrary extreams ? How beautiful and pleasant is the Day of Eternity , after such a dark tempestuous Night ? How does the remembrance of such Evils produce a more lively and feeling fruition of such Happiness ? How strangely and mightily does Salvation with Eternal Glory affect the Soul ? This gives a spritely accent to their everlasting Hallelujahs . This preserves an affectionate Heat in their Thanksgivings to their Victorious Deliverer . And thus their Happiness is always the same , and always new . Their Pleasure is continued in its Perfection . The number of Possessors cannot lessen their Felicity . The Divine Presence is an unwasted Spring of Pleasure , equally full and open to all , and abundantly sufficient to satisfy the immensity of their Desires . Envy reigns in this World , because earthly things are so imperfect in their Nature , and so peculiar in their Possession , that they cannot suffice , nor be enjoyed by all . But in Heaven none is touch'd with that base low Passion : for God contains all that is precious and desirable in the highest degrees of Perfection , and all partake of his Universal Goodness without intercepting one another . In the Kingdom of Heaven there is no cause for the Elder Brother to repine at the Father's Bounty to the Younger , nor for the Younger to supplant the Elder to obtain the Birth-right . The Heirs of God are all rais'd to Sovereign Glory , and every one enjoys him as entirely and fully as if solely his Felicity . God is a Good as indivisible as infinite , and not diminished by the most liberal communications of Himself . We may illustrate this by comparing the Price of our Redemption , and the Reward . The Death of Christ is a universal Benefit to all the Saints , yet 't is so applied to every Believer for his perfect Redemption , as if our Saviour in all his Agonies and Sufferings had no other in his Eye and Heart , as if all his Prayers , his Tears , his Blood were offer'd up to his Father only for that Person . The common respect of it the Apostle declares in those admirable words , that signify such an excess of God's Love to us , He that spared not his own Son , but deliver'd him up for us all , how shall he not with him also freely give us all things ? But to imagin that the * propriety of every Believer is thereby prejudiced , is not only false , but extreamly injurious to the Merit and Dignity , and to the infinite Love of Christ. Therefore the same Apostle tells us , The Life which I now live in the Flesh , I live by the Faith of the Son of God ; who loved me , and gave himself for me : as if he were the sole Object of Christ's Love , the End and Reward of his Sufferings . And this appropriating of it to himself , is no prejudice to the Rights of all others . St. John describes himself by that truly glorious Title , The Disciple whom Jesus loved . Could he speak this of himself without the injury and indignation of the other Disciples ? Certainly he might . For if we consider that incomprehensible Love of Christ , exprest to them all at his last Supper , after Judas was gone forth ; As the Father hath loved me , so I have loved you ; we may easily understand , that every one of them might justly believe that he was singularly beloved of Christ. They were all received in the Heart , though ( with John ) they did not all lean on the Breast of their Divine Master . Thus in Heaven God is the universal Treasure of all the Saints , and the peculiar Portion of every one , not engross'd by possessing , nor wasted by enjoying . * As by his Essence he equally fills the whole World , and every part of it ; and by his Providence equally regards all and every particular Creature ; so in Heaven he dispenses the Riches of his Love to all , that they cannot desire more , if every one of them were the sole Heir of all the Merits of his Son , and enjoyed him alone for ever . 2. The Blessedness of the Saints , as 't is without diminution , so 't is without end : 't is compleat and continual for ever . This makes Heaven to be Heaven ; the Security is as valuable as the Felicity . There is no satiety of the present , no solicitude for the future . Were there a possibility , or the least suspicion of losing that happy State , it would cast an aspersion of bitterness upon all their Delights ; it would disturb their peaceful Fruition , and joyful Tranquillity : as Hope in Misery allays Sorrow , so Fear in Happiness dashes Joy : and the more excellent the Happiness is , the more stinging would be the fear of losing it . But the Inheritance reserved in Heaven , is immortal , undefiled , and fades not away . And the Tenure of their Possession is infinitely firm , by the Promise of God , who is truly immutable , and immutably true , and by the Divine Power , the support of their everlasting Duration . Our Saviour assures his Disciples , Because I live , ye shall live also : and he lives for evermore . This blessed Priviledg the Saints have by Jesus Christ , ( who obtain'd eternal Redemption for them ) above the Grace given to Angels and Men in the first Creation . The Angels were upon trial of their Obedience , not in a determin'd State of Felicity . The first declination of Love and Subjection , was fatal to them . Woful Change ! how unlike to themselves in their Original Purity and Glory ! an unparallel'd Example of the Frailty of the Creature , and the Divine Severity . Man did stand in Paradise for a little while , and had a ruinous Fall with all his Progeny . But the glorified Saints sit with Christ in Heavenly Places , and enjoy an unchangeable Happiness , as permanent as the everlasting Author of it , and the everlasting Soul the Subject of it . With God is the Fountain of Life . Who can pluck them out of the Hands and Bosom of a Gracious God ? He will never withdraw his Love , and they shall never forfeit it : for Sin is from the perversness of the Will and the disorder of the Affections , join'd with some Error of the Mind . But in the Light of Glory , and full enjoyment of God , the Understanding is so perfectly illuminated , the Will and Affections so exceedingly satisfi'd , that 't is impossible they should apprehend erroneously , or desire irregularly . God is Love , and will kindle in the Saints a pure Affection that Eternity shall not lessen . In the present state , our Love is imperfect ; and as Fire out of its Sphere dies away by our neglect to feed it by proper Materials , enamouring Considerations of God. But in Heaven the uncreated Sun attracts every Eye with the Light of his Beauty , and inflames every Heart with the heat of his Love. The glorious Presence of God is in different respects the Cause and Effect of our Love to him , for the sight of God is the most powerful Attractive to love him , and Love fixes the Mind upon him . And the persevering Love of God assures the constant fruition of him : for by Love the supreme Good is possess'd and enjoyed . The Apostle tells us , Charity never fails , and therefore the Happiness of Heaven never fails . They enjoy a better Immortality , than the Tree of Life could have preserved in Adam . The Revolutions of the Heavens , and Ages , are under their Feet , and cannot in the least alter or determine their Happiness . After the passing of Millions of Years , still an entire Eternity remains of their enjoying God. O most desireable State ! where Blessedness and Eternity are inseparably united . O joyful Harmony ! when the full Chorus of Heaven shall sing , This God is our God for ever and ever . This adds an infinite weight to their Glory . This redoubles their Joys with infinite sweetness and security : for the direct pleasure of enjoying God , is attended with the pleasant reflection it shall continue for ever . They repose themselves in the compleat fruition of their Happiness . God reigns in the Saints , and they live in him for ever . Eternity crowns and consummates their Felicity . The Application . From what has been discoursed we should , 1. Consider the woful Folly of Men in refusing such an Happiness , that by the admirable Favour of God is offer'd to their choice . Can there be an Expectation , or Desire , or Capacity in Man of enjoying an Happiness beyond what is Infinite and Eternal ? O blind and wretched World ! so careless of everlasting Felicity . Who can behold , without compassion and indignation , Men vainly seeking for Happiness where 't is not to be found , and after innumerable disappointments flying at an Impossibility , and neglect their Sovereign and final Blessedness ? An Error in the first enquiry might have some colour of an Excuse , but having been so often deceived with painted Grapes for the Fruits of Paradise , that Men should still seek for substantial Blessedness to fill the Soul , in vain shows that can only feed the Eye , is beyond all degrees of Folly. Astonishing madness ! that God and Heaven should be despised in comparison of painted Trifles . This adds the greatest contumely to their Impiety . What powerful Charm obstructs their true judging of things ? What Spirit of Errour possesses them ? Alas , Eternal things are unseen ! not of conspicuous moment , and therefore in the carnal Ballance are esteemed light , against temporal things present to the Sense . It does not appear what we shall be : The Vail of the visible Heavens covers the Sanctuary , where JESUS our High-Priest is entred , and stops the enquiring Eye . But have we not assurance by the most infallible Principles of Faith , that the Son of God came down from Heaven to live with us , and die for us , and that he rose again to confirm our Belief in his exceeding great and precious Promises concerning this Happiness in the Future State ? And do not the most evident Principles of Reason and universal Experience prove , that this World cannot afford true Happiness to us ? How wretchedly do we forfeit the Prerogative of the reasonable Nature , by neglecting our last and blessed End ? If the Mind be darkned , that it does not see the amiable Excellencies of God , and the Will be depraved that it does not feel their ravishing Power ; the Man ceases to be a Man , and becomes like the Beasts that perish . As a blind Eye is no longer an Eye , being absolutely useless to that end for which it was made . And though in this present state Men are stupid and unconcern'd , yet hereafter their Misery will awaken them , to discover what is that Supream Good wherein their Perfection and Felicity consists . When their Folly shall be exposed before God , Angels , and Saints , in what extream confusion will they appear before that glorious and immense Theatre ? Our Saviour told the unbelieving Jews , There shall be weeping , and gnashing of Teeth , when ye shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdom of God , and you your selves turn'd out . They shall be tortur'd with the desire of Happiness without possible Satisfaction . 'T is most just that those who err without excuse , should repent without remedy . 2. Let us be seriously excited to apply our selves with inflamed desires and our utmost diligence to obtain this unchangeable Happiness ? In order to this we shall consider the causes of it , and the means whereby 't is obtain'd . The Original moving Cause is the pure rich Mercy of God that prepared it for his People , and prepares them for it . The procuring Cause is the meritorious efficacy of Christ's Obedience and Sufferings . This is expresly declared by the Apostle ; The wages of Sin is Death , but the gift of God is eternal Life through Jesus Christ our Lord. I. The designing , the preparation , and actual bestowing of the Heavenly Glory is from the Mercy of God. This will appear by considering , 1. That it is absolutely impossible that a meer Creature , though perfect , should deserve any thing from God. For enjoying its being and powers of working from his Goodness , the product of all is entirely due to him . And the payment of a Debt acquires no Title to a Reward . He is the Proprietary and Lord of all by Creation . Hence 't is clear that in the order of distributive Justice nothing can be challenged from him . 2. Besides , such is the infinite Perfection of God in Himself , that no benefit can redound to him by the Service of the Creature . When you have done all , say you are unprofitable Servants , for we have done but what we ought to do . The neglect of our duty justly exposes to punishment , but the performance of it deserves no Reward , because no advantage accrues to God by it . Who hath first given unto him , and it shall be recompensed to him again ? He challenges all Creatures even of the highest order . To speak strictly therefore , When God crowns the Angels with Glory , he gives what is meerly his own , and does not render what is theirs . If he should leave them in their pure Nature , or deprive them of their Being , he were no loser , nor injurious to them . For what Law binds him to enrich them with Immortal Glory , who are no ways profitable to him , or to preserve that being they had from his unexcited Goodness . No Creature can give to him , therefore none can receive from him by way of valuable Consideration . 3. There is no proportion between the best Works of Men , and the excellency of the Reward , much less an equivalence . 'T was the just and humble acknowledgment of Jacob to God , I am less than the least of all thy Mercies , those that common Providence dispenses for the support and refreshment of this temporal Life . But how much less than the glorious Excellencies of the supernatural Divine Life , wherein the Saints reign with God for ever ? The most costly , the most difficult and hazardous Services , are equally nothing in point of Merit , with the giving but a Cup of cold Water to a Disciple of Christ , there being no correspondence in value between them and the Kingdom of Heaven . The Apostle tells us , I count the Sufferings of the present Life are not to be compar'd to the Glory that shall be revealed in us . And suffering is more than doing . God rewards his faithful Servants not according to the dignity of their Works , but his own Liberality and Magnificence . As Alexander having ordered fifty Talents of Gold to be given to a Gentleman in Poverty to supply his want , and he surpris'd with that immense Bounty , modestly said , ten were enough ; He replied , If fifty are too much for you to receive , ten are too little for me to give ; therefore do you receive as Poor , I will give as a King. Thus God in the dispensing his Favours does not respect the meanness of our Persons or Services , but gives to us as a God. And the clearest Notion of the Deity is that he is a Being infinite in all Perfections , therefore all-sufficient and most willing to make his Creatures compleatly happy . 4. If a Creature perfectly Holy that never sinn'd is uncapable to merit any thing from God , much less can those who are born in a sinful State , and guilty of innumerable actual Transgressions , pretend to deserve any Reward for their Works . This were presumption inspir'd by prodigious Vanity . For , 1. By his most free Grace they are restored in conversion to that Spiritual Power by which they serve him . The Chaos was not a deader Lump before the Spirit of God moved on the Face of the Waters , than the best of Men were before the vital influences of the Spirit wrought upon them . And for this they are so deeply obliged to God , that if a thousand times more for his Glory were perform'd , yet they cannot discharge what they owe. 2. The continuance and increase of the powerful supplies of Grace to the Saints , who even since their holy calling by many laspes have justly deserved that God should withdraw his grieved Spirit , are new Obligations to Thankfulness : and the more Grace , the less Merit . 3. The best Works of Men are imperfect , allayed with the mixtures of Infirmities , and not of full weight in the Divine Ballance . If God should strictly examin our Righteousness , 't will be found neither pure nor perfect in his Eyes , and without Favour and Indulgence would be rejected . And that which wants Pardon , cannot deserve Praise and Glory . He shews Mercy to thousands that love him , and keep his Commandments . If Obedience were meritorious , it were strict justice to reward them . The Apostle prays for Onesiphorus , who had exposed himself to great danger for his love to the Gospel , The Lord grant he may find Mercy in that day . The Divine Mercy gives the Crown of Life to the Faithful in the day of eternal Recompences . II. The meritorious Cause of our obtaining Heaven , is the Obedience of Jesus Christ comprehending all that he did and suffered to reconcile God to us . From him as the eternal Word we have all benefits in the order of Nature , for all things were made by him , and for him , as the incarnate Word , all good things in the order of Grace . What we enjoy in Time , and expect in Eternity , is by him . To shew what influence his Mediation has to make us happy , we must consider ; 1. Man by his Rebellion justly forfeited his Happiness , and the Law exacts precisely the Forfeiture . Pure Justice requires the Crime should be punish'd according to its Quality , much less will it suffer the guilty to enjoy the favour of God. For Sin is not to be considered as an Offence and Injury to a private Person , but the violation of a Law , and a disturbance in the order of Government , so that to preserve the honour of governing Justice , an equivalent reparation was appointed . Till Sin was expiated by a proper Sacrifice , the Divine Goodness was a sealed Spring , and its blessed effects restrain'd from the guilty Creature . Now the Son of God in our assumed Nature offered up himself a Sacrifice in our stead , to satisfy Divine Justice , and removed the Bar , that Mercy might be glorified in our Salvation . The Apostle gives this account of it ; We have boldness to enter into the Holiest , by the Blood of Christ , by a new and living way which he hath consecrated for us through the Vail , that is to say , his Flesh. 2. Such were the most precious Merits of his Obedience , that it was not only sufficient to free the guilty contaminated Race of Mankind from Hell , but to purchase for them the Kingdom of Heaven . If we consider his Humane Nature , all Graces were born with him , as Rays with the Sun , and shin'd in the whole course of his Life in the excellence of Perfection . And the dignity of his Divine Person derived an immense Value to all he perform'd as Mediator . One Act of his Obedience was more honourable to God than all the Lives of the Saints , the Deaths of the Martyrs , and the Service of the Angels . God was more pleased in the Obedience of his Beloved Son , than he was provok'd by the rebellion of his Servants . Therefore , as the just Recompence of it , he constituted him to be Universal Head of the Church , supream Judg of the World ; invested him with Divine Glory , and with Power to communicate it to his faithful Servants . He is the Prince of Life . In short , it is as much upon the account of Christ's Sufferings that we are glorified , as that we are forgiven . The Wounds he received in his Body , the Characters of Ignominy , and Footsteps of Death , are the Fountains of our Glory . His Abasement is the cause of our Exaltation . If it be said , This seems to lessen the freeness of this Gift . The answer is clear ; This was due to Christ , but undeserved by us . Besides , the appointing his Son to be our Mediator in the way of our Ransom , was the most glorious Work of his Goodness . 2. The Means of our obtaining Heaven are to be considered . Though the Divine Goodness be free in its Acts , and there can be nothing in the Creature of Merit , or Inducement to prevail upon God in the nature of a Cause , yet he requires Qualifications in all those who shall enjoy that blessed unchangeable Kingdom . The Apostle expresly declares , 'T is not of him that wills , nor of him that runs , but of God that sheweth Mercy . But we must distinguish the Effects of this Mercy , which are dispensed in that order the Gospel lays down . The first Mercy is the powerful calling the Sinner from his corrupt and wretched State ; a second Mercy is the pardoning his Sins ; the last and most eminent is the glorifying him in Heaven . Now 't is clear that in this place , the shewing of Mercy , signifies the preventing Grace of God in Conversion ; for in the 18 th Verse , 't is said , God shews Mercy to whom he will , and whom he will he hardens . Where 't is evident that shewing Mercy is oppos'd not to condemning , but to hardning ; and consequently the intent of the words is this , That Divine Grace overcomes the Rebellious Will , softens the stiff and stubborn Heart , and makes it pliant to Obedience . This flows from his pure good Will and Pleasure , without the least Motive from the Inclinations or Endeavours of sinful Men. But the other Effects of God's Mercy require Conditions in the Subjects that receive them : for he pardons only penitent Believers , and glorifies none but persevering Saints . To make this clear , 't is worthy of Observation , The Gospel has several Denominations . 'T is called a Law , a Covenant , and a Testament . 'T is called the Law of Faith , and the Law of the Spiritual Life . As a Law , it signifies a new Right that God has most freely establish'd in favour of lost Man , that commands certain Duties , and sets before them Eternal Life as the Reward of Obedience , and Eternal Death the Punishment of Disobedience . According to this the trial and decision of Mens everlasting States shall be , which is the Character of a true Law. This Law of Grace is very different from the Law of Nature , that requir'd intire Innocence , and for the least omission , or accusing Act , past an irrevocable Doom upon the Offenders ; for that strictness and severity is mollified by the Gospel , which accepts of sincere persevering Obedience tho imperfect ; accordingly 't is called the Law of Liberty . But the Law of Faith is unalterable , and admits of no Dispensation from the Duties required in order to our being everlastingly happy . 2. The Gospel is stiled a Covenant , and that imports a reciprocal Engagement between Parties for the performance of the Matter contained in it . The Covenant of Grace includes the Promise of pardoning and rewarding Mercy on God's part , and the Conditions on Man's , with respect to which 't is to be perform'd . There is an inviolable dependence between them . He will be our God , to make us happy , but we must be his People to yield unreserved Obedience to him . He will be our Father , and we shall be his Sons and Daughters ; but 't is upon the terms of purifying our selves from all pollutions of Flesh and Spirit , and unfeigned endeavours to perfect Holiness in his fear . 'T is astonishing Goodness that he is pleased to condescend to such a Treaty with fallen Creatures : by a voluntary Promise he encourages them , but tho most free in making , 't is conditional in the performance . The constancy of his Holy Nature obliges him to fulfil his Word , but 't is if we do not fail on our part by carelessness of our Duty . A Presumer may seal Assurance to himself , and be deceived in this great Matter , but God will not be mocked . If we prove false in the Covenant , he will be faithful , and exclude those from Heaven that were neglectful of the Conditions to which it is promised . 3. The Gospel is stiled , a Testament sealed in the Blood of Christ , confirm'd by his Death . The Donation of eternal Blessings in it is not absolute and irrespective , but the Heirs are admitted to the possession of the Inheritance according to the Will of the rich liberal and wise Testator . There can be no regular Title or Claim made out without performing what is required . And this is the Will of God and Christ our Sanctification , without which we cannot enjoy it . Now from hence we may see the admirable Agreement between these two Notions , that Heaven is a Gift , and a Reward . 'T is a Reward in the order of giving it , not due to the Work , but from the Bounty of the Giver . God gives Heaven to those that faithfully serve him . But their Service was due to God , of no worth in respect of Heaven ; so that Man's Work is no Merit , and God's Reward is a Gift . Our everlasting Glory must be ascribed to his most free Grace , as much as the pardon of our Sins . I shall now proceed to consider , what the Gospel declares to be indispensably requisite in order to our obtaining of Heaven : this is compriz'd in the holy Change of Man's Nature , which I will briefly unfold , and shew how necessary it is to qualify us for Celestial Glory . 1. This holy Change is express'd in Scripture by the new Birth . Our Saviour , with a solemn repeated Asseveration , tells Nicodemus ; Verily , verily , except a Man be born again , he cannot see the Kingdom of God. Sin is natural to Man from his Conception and Birth , and infects with its Contagion all his Faculties . This is fomented and cherisht by Temptations that easily encompass him . The Understanding is polluted with evil Principles , full of strong Prejudices , and lofty Imaginations against the supernatural Mysteries of Salvation . 'T is full of Ignorance and Folly , and from hence either rejects them as incredible , or despises them as impertinent or unprofitable . The Will is depraved and perverse , full of unruly and unhallowed Affections . The Senses are luxurious and rebellious . In short , Man is so viciously and sensually inclined , so alienated from the Life of God , as if he had no diviner Part within him , that should aspire to a spiritual Blessedness , that should regulate and controul the excess of the inferiour Appetites . This is the unhappy Character Satan impress'd on him in his Fall , and without Renovation upon an infinite account he is uncapable of seeing God. This Renovation consists not in the change of his Substance , as the Water was miraculously turn'd into Wine at the Marriage in Cana of Galilee : the same Soul with its essential Powers , the same Body with its natural Senses , the Work of the Creator remains ; but in the cleansing of his stain'd Nature , in the sanctifying his Faculties that are the Springs of his Actions , the whole Man is quickned into a Divine Life , and enabled to act in conformity to it . And of this the new Birth is a convenient Illustration . An active Principle of Holiness is planted in him , that springs up into visible Actions . The Apostle particularly expresses it in his earnest Prayer for the Thessalonians , The very God of Peace sanctify you wholly , and preserve your whole Spirit , Soul and Body blameless , till the coming of Jesus Christ. Every Faculty is renewed , and every Grace infused that constitutes the Divine Image . The Mind is renewed by Spiritual Light , to believe the Truth and Goodness of unseen Things promised , the reality and dreadfulness of Things threatned in the Word of God. It sees the truest Beauty in Holiness , the highest Honour in Obedience to God , the greatest Equity and Excellence in his Service . The Will is renewed by holy Love , a purifying Flame , and feels the attractive virtue of our blessed End , before all desirable Things on Earth , and determines to pursue it in the vigorous use of proper means . The Body is made an holy Instrument fit for the renewed Soul. In short , the natural Man becomes Spiritual in his Perceptions , Resolutions and Actions . All things are become New. There is a firm assent , an inviolable adherence to those most precious Objects revealed in the Scripture , and a sincere chosen constant Obedience flows from the renewed Faculties . And from hence we may distinguish between regenerating Grace , and formal Hypocrisy in some , and the proficiency of Nature , and power of common Grace in others . A Hypocrite in Religion is acted from without , by mercenary base respects ; and his Conscience being cauteris'd , handles sacred Things without feeling : a regenerate Person is moved by an internal living Principle , and performs his Duties with lively Affections . Natural Conscience under the compulsion of Fear , may lay a restraint upon the outward Acts of Sin , without an inward Consent to the Sanctity of the Law. Renewing Grace cleanses the Fountain , and the Current is pure . It reconciles the Affections to the most Holy Commands . I love thy Law because 't is pure , saith the Psalmist . A Moral Principle may induce one to abstain from many Sins , and to perform many praise-worthy things in conformity to Reason . But this is neither sanctifying nor saving ; for it only prunes Sin as if it were a good Plant , and does not root it up ; it compounds with it , and does not destroy it . There may be still an impure Indulgence to the secret lustings of the Heart , notwithstanding the Restraint upon their Exercise . And many Duties may be done on lower Motives , without a divine respect to the Commands and Glory of God. But renewing Grace subjects the Soul to the whole Royalty of the Law , uniformly inclines it to express Obedience to all its Precepts , because they are pure , and derived from the eternal Spring of Purity . It mortifies Concupiscence , and quickens to every good Work , from a Principle of Love to God , and in this is distinguisht from the most refined unregenerate Morality . In short , there may be a superficial tincture of Religion from common Grace , a transient Esteem , vanishing Affections , and earnest Endeavours for a time after Spiritual Things , and yet a Person remain in a state of Unregeneracy . But renewing Grace is a permanent solid Principle , that makes a Man partaker of the Divine Nature , and elevates him above himself . This holy Change is wrought by Divine Power . Our Saviour tells Nicodemus , Except a Man be born of Water and the Spirit , he cannot enter into the Kingdom of God. The Analogy of a new Birth signifies , that 't is entirely the Work of the sanctifying Spirit , that conveys a Principle of Life in order to the Functions of it . 'T is the living Impression of God , the sole Efficient and Exemplar of it , the Fruit and Image of the Divine Vertues . 'T is exprest by the new Creature . The production of it is attributed to God's Power displaying it self in a peculiar excellent way , even in that precise manner , as in making the World. For as in the first Creation all things were made originally of nothing , so in the second , the Habit of Grace is infused into the Soul that was utterly void of it , and in which there was as little preparation for true Holiness , as of Nothing to produce this great and regular World. And altho there is not only an absolute privation of Grace , but a fierce resistance against it , yet creating invincible Power does as infallibly and certainly produce its Effect in forming the new Creature , as in making the World. From hence it appears that preventing renewing Grace is so intirely the Work of God ; as his forming the humane Body from the Dust of Earth at first . But with this difference , the first Creation was done without any sense in the Subject , of the efficiency of the Divine Power in producing it : but in the new Creation , Man feels the vital Influence of the Spirit , applying it self to all his Faculties , reforming and enabling them to act according to the quality of their Nature . And by the way we may observe the admirable Grace shewed to Man in the renovation of his corrupted Nature . In the composition of his Being are united a Spirit like the Angels , and a Body like terrestrial Animals , by which he partakes of the spiritual and natural Life : but he has peculiar Favours conferred upon him . For , whereas his Soul sinn'd with the Angels , and his Body dies with the Beasts , yet God is pleased to restore them by his glorious Power . An Angel after Sin never repents , and is therefore incapable of Pardon , and irrecoverably disinherited of Heaven : a Beast after Death never revives : but though Man sins and dies , yet his Soul may be renewed by Divine Grace , and his Body shall be raised in an incorruptible Glory . Now the indispensable necessity of this holy Change is evident from the Words of our Saviour , for he speaks universally , Except a Man be born again , he cannot see the Kingdom of God. He does not simply declare that an unregenerate Man shall not , but with the greatest Emphasis , cannot , to signify an absolute impossibility of it . The Jews highly presumed of the priviledg of their carnal Birth , they sprang from the pure and noble Blood of Abraham , God's Friend ; they had the Seal of the Holy Covenant mark'd in their Flesh : and hence it was proverbial amongst them , that every Israelite should have a part in the World to come . But our Saviour overthrows this vain conceit , and tells them that the supernatural Birth entitles to the supernatural Inheritance . Circumcision then , and Baptism now , without real Grace is an ineffectual sign , of no avail to Salvation . In the quality of Sons , we are Heirs of God's Kingdom . And that honourable Relation we have upon a double account ; by Adoption and Regeneration . Divine Adoption is not a meer change of our state , a naked Declaration that one shall be dignified with the Title of God's Son ; but a holy Nature is always infused into the Person , whereby he is made like to God in his Excellencies . In this it differs from humane Adoption , that gives the Name and Arms , the Honour and Estate of the Adopter to a Person , without conveying any of his intellectual or moral Endowments . Whom God adopts , he begets to a Divine Life . Besides , our Saviour purchased this high Priviledg for us : God sent his Son made of a Woman , under the Law , to redeem them that were under the Law , that we might receive the Adoption of Sons : By Union with him we receive the investiture of this Dignity . Now whoever is in Christ is a new Creature . For the quickning Spirit , that is to the Soul what the Soul is to the Body , the principle of Life and Strength , of Beauty and Motion , and an active purifying Faith that is influential upon all other Graces , are the Band of that vital Union : So that as all in Adam are universally corrupt by the first Birth , all that are in Christ are made holy by a new Birth . But of this I shall speak in the next Chapter more fully , under a distinct Head. Briefly , the Spirit of Grace that sanctifies , is the Spirit of Adoption that seals our Right to that Kingdom . Now the Reasons why this Change must be in order to our obtaining of Heaven , are these : 1. There is an exquisite Wisdom shines in all God's Works , in disposing them for the ends to which they are appointed : and is it not monstrously absurd to imagin , he will admit into his Presence and Kingdom , those that are absolutely unqualified for its Blessedness , and opposite to its Purity ? 2. His invariable Justice excludes for ever all unholy Persons from Heaven . For in the last Judgment God will be glorified as a Governour , in the distribution of Rewards with respect to the Obedience and Disobedience of Men. 'T is worthy of observation , that the Actions of God on the reasonable Creatures are of two sorts . Some proceed from his soveraign good Pleasure , of which there is no motive or reason in the Subjects on which they are terminated . Thus by a free and insuperable Decree ( when all Mankind , laps'd and miserable , was in his view ) he chose some to be Vessels of Mercy , and by priviledg separated them from the rest that finally perish . Now what induc'd him to place a singular Love on the Elect ? There was nothing in them to incline his Compassion , being equally guilty and depraved with the rest of the Progeny of Adam . This difference therefore is to be resolved into his unaccountable and adorable Will , as the sole cause of it . Thus God declares it to be his glorious Prerogative , I will have Mercy on whom I will have Mercy , and I will have Compassion on whom I will have Compassion . And this is no unjust acceptance of Persons : For as a Benefactor , he may dispense his own Favours as he pleases . A Gift from meer and arbitrary Bounty may be bestowed on some , and not on others , without injustice . But there are other Actions of God for which there is an evident reason in Men on whom they are terminated . Thus as the supreme Judg , without respect of Persons , he will judg and reward every Man according to his Works . The Evangelical Law ( as was toucht on before ) is the rule of eternal Judgment , and gives a right from the gracious Promise of God , to all penitent Believers in the Kingdom of Heaven , and excludes all impenitent Infidels . Divine Justice will illustriously appear then in distinguishing Believers from Unbelievers by their Works , the proper Fruits either of Faith or Infidelity . All the thick Clouds of Disgraces , Calumnies , Persecutions , that often oppress the most sincere Christians here , shall not then darken their Holiness ; and all the specious appearances of Piety , which the most artificial Hypocrites make use of to deceive others , shall not conceal their Wickedness . And accordingly the one shall be absolved and glorified , the others condemned and punish'd for ever . In short , without violation of his own righteous establishment in the Gospel , God cannot receive the unholy into his Glory . 3. Besides the Legal Bar that excludes unsanctified Persons from the beatifick vision of God , there is a moral incapacity . Suppose that Justice should allow Omnipotence to translate such a Sinner to Heaven , would the Place make him happy ? Can two incongruous Natures delight in one another ? The happiness of Sense is by an impression of Pleasure from a suitable Object : The happiness of intellectual Beings arises from an entire conformity of dispositions . So that unless God recede from his Holiness , which is absolutely impossible , or Man be purified , and changed into his likeness , there can be no sweet Communion between them . Our Saviour assigns this Reason of the necessity of Regeneration in order to our admission into Heaven : That which is born of the flesh , is flesh ; and that which is born of the Spirit , is Spirit . According to the quality of the Principle , such is what proceeds from it . The Flesh is a corrupt Principle , and accordingly the Natural Man is wholly carnal in his propensions , operations , and end . The Disease is turn'd into his Constitution . He is dead to the Spiritual Life , to the actions and enjoyments that are proper to it : Nay , there is in him a surviving Principle of Enmity to that Life : not only a mortal coldness to God , but a stiff aversation from him , a perpetual resistance and impatience of the Divine Presence , that would disturb his voluptuous enjoyments . The Exercises of Heaven would be as the Torments of Hell to him , while in the midst of those pure Joys his inward inclinations vehemently run into the lowest Lees of Sensuality . And therefore till this Contrariety , so deep and predominant in an unholy Person , be removed , 't is utterly impossible he should enjoy God with satisfaction . As it was necessary that God should become like Man on Earth , to purchase that Felicity for him , so Man must be like God in Heaven before he can possess it . Holiness alone prepares Men for Celestial Happiness ; that is against the corruption and above the perfection of meer Nature . I shall now proceed to consider more particularly what is requisite in order to our obtaining of Heaven . 1. Faith in the Redeemer is absolutely required of all that will partake of the Salvation purchased by him . God so loved the World , that he gave his only begotten Son ; that whoever believes in him , should not perish , but have Eternal Life . This is the Spirit and Substance of the Gospel , therefore I will briefly unfold it . The Son of God having assumed the human Nature , and performed what was necessary for the expiation of Sin , the Father was so pleased with his Obedience , that from his lowest State he rais'd him to Divine Glory , and gave him supream Authority , and all-sufficient Power to communicate that Glory to others . Thus our Saviour declares ; Thou hast given him ( i. e. the Son ) power over all Flesh , that he should give Eternal Life to as many as thou hast given him . And he exhorts the People , Labour for that Meat that endures unto Eternal Life , which the Son of Man shall give unto you , for him hath God the Father sealed . Now this glorious Life is not given to all , but only to those who are united to him . As Adam , the principle of the carnal corrupt Nature , derives Guilt and Death to all his Progeny : so Jesus Christ ( who is opposed to him ) the Head and Prince of the renewed State , communicates Life and Glory to his People . The Apostle expresses it , As in Adam all dye , his natural Descendants are involv'd in his Condemnation ; even so in Christ shall all be made alive : that is , all that are spiritually united to him , shall partake of his glorious Resurrection . And St. John tells us , He that hath the Son , hath Life ; and he that hath not the Son , hath not Life . The having the Son , upon which our right to Eternal Life depends , is believing in him . Faith has a principal Efficiency in receiving Christ , therefore 't is exprest by that Act ; But as many as received him , to them gave he power to become the Sons of God , ( and consequently Heirs of Glory ) so as many as believed on his Name . And Christ is said to dwell in our Hearts by Faith. This is not a meer assent to the Doctrines of the Gospel concerning the Dignity of his Person , that he is in so high and glorious a Relation of being the Eternal Son of God , and the infinite value of his Merits , whereby he is able to save all that come unto God by him , and his merciful compassionate Nature to embrace returning Sinners , and the excellency of the benefits purchased by him , but such a Belief as sways the Will and Affections to receive him upon God's terms for our Salvation . Faith is seated in the whole Soul , in the Mind and Heart , and accepts of Christ intirely as Prophet , Priest , and King. The parts of the Mediator's Office , are inseparably connected , and all the Effects of them are communicated to the same Persons . Jesus Christ is made of God to Believers , Wisdom ; to cure their Ignorance and Folly ; Righteousness , to abolish their Guilt ; Sanctification , to renew their Natures ; and Redemption , to free them at last from the Grave , and bring them to Glory . From hence 't is clear , that the Faith , which is justifying and saving , includes in its Nature , as dependance and trust in Christ as a powerful and merciful Mediator , that is able and willing to reconcile us to God , and make us for ever happy in his Favour ; so a sincere resolution of Obedience and Subjection to all his holy Commands , even to the plucking out of the right Eye , and the cutting off the right hand , the parting with the most pleasing or profitable Sins . For the Promises of God that are the Rule of Faith , make an offer of Christ upon these Conditions to us : Him hath God exalted with his right hand , to be a Prince and a Saviour , for to give repentance to Israel , and forgiveness of Sins . And only the Justified shall be glorified . Those therefore who desire a partial interest in him as a Saviour , out of absolute necessity to escape Hell , and will not out of Love submit to him as their Prince , have not that Faith that is unfeigned , and gives a title to Eternal Life by the Promises of the Gospel . 2. We must chuse Heaven as our supream Happiness , and regard it as the main end of our Lives . Man fell from his Duty and Felicity by preferring sensual Pleasure before the Favour of God , and became guilty of the greatest Disobedience and Dishonour to his Maker , and is restored by the holy change of his Will , the setting his Affections on a pure Spiritual Blessedness . This subliming the Will , and turning its Love and Choice from the Creatures to God , is the effect of Divine Grace , and wrought in a rational way . For Man is not moved as artificial Engines by force , nor as Brutes from necessity , their Faculties being determined by the outward application of Objects : he is not drawn up to Heaven by such a natural impression , as Steel by the Load-stone , nor forc'd by a violent motion as a Stone ascends , but as an understanding free Agent , by the direction of the enlightned Mind , and the consent of the Will , an elective unconstrained Faculty . And herein the Wisdom , Goodness and Equity of God's Transactions with Man appears . His Wisdom , in that as he has ordered in the whole sphere of Nature , that the active Powers of every Creature , be drawn forth into exercise for their preservation , and accordingly he is pleased to work in and by them ; so the Understanding and Will , the Principles of Operation in Man , are to deliberate and choose in order to his Happiness . Otherwise the rational Faculties would be in vain . His Goodness and Equity , in that he sets before them Eternal Life as the Reward of Obedience . God will be glorified by him as a Law-giver and a Benefactor , and has ordained in the Gospel , that all who chuse and diligently seek the Kingdom of Heaven shall infallibly obtain it , and none be deprived of it but for their neglect . The Decree of a final state of Misery , though not in time , yet is consequent in the order of causes to the obstinate reluctancy of Sinners against restoring Grace , and the wilful forsaking their own Mercies . Therefore God vindicates the Equity of his Proceedings with Men by their own Principles , and with tender pity expostulates , Why will ye die ? The corrupt Will , declining from God , and adhering to the Creature as its Happiness , is the true cause of Man's ruin . This will infinitely clear the Wisdom and Justice , the Purity and Goodness of God from all Imputation . The choice of Heaven for our Felicity is primarily to be determined , for 't is from the prospect of it that all holy Counsels derive their Life and Vigour . As in drawing the Picture of a Man , the first work is to delineate the Head , not only as the part that in dignity and eminence is above the rest , but as it regulates the drawing of the other parts , and gives a just proportion and correspondence between them , without which the whole Figure becomes disordered and monstrous . Thus in the moral consideration of Man , that which is primarily to be considered is the Soul , and its final Felicity , as incomparably more excellent than the Body and its Pleasures : for this will have a powerful influence upon the whole Life , directing to avoid what is inconsistent and impertinent , and to do what is conducive to it . Now this being a matter of unspeakable importance , I will , First , Shew what the regular Choice of Heaven includes , as to its Qualities and Effects . Secondly , Direct how to make this Choice . Thirdly , Present some powerful Motives to excite us to it . The Qualities of this Choice are three . 1. It must be sincere and cordial . 2. Early , in our first and best Days . 3. Firm and constant . 1. It must be sincere and cordial . The most essential and active Desire in humane Nature is to Happiness ; but there being two kinds of good Things presented to the Will , that solicit the Affections , the Pleasures of Sense , and spiritual Joys , from hence it is that that which makes Men happy is the Object of Election . And although there is nothing more uniform and inviolable than the natural inclination to Happiness , yet the great distinction of Mankind arises from this source , the regular or perverse use of this Inclination , the wise or mistaking choice of Happiness . Now the sincerity of our Choice is discovered , when 't is clear and entire , arising from a transcendent esteem of the Favour and Enjoyment of God as our chief Good , and absolutely requisite for us . And from hence it is evident that the Choice of true Happiness , necessarily includes the despising and rejecting of the false Happiness that stands in competition with it . There cannot be two reigning Principles in the Soul : for it cannot vigorously apply it self to two Objects at the same time . Our Saviour has decided it , No Man can serve two Masters , for either he will hate the one and love the other , or hold to the one and despise the other : ye cannot serve God and Mammon . The Masters are irreconcileable , and their Commands are directly opposite . It was as possible to place upon the same Altar the Ark of God , and the Idol of the Philistins , as that Heaven and the World should compound and take equal shares in our Affections . Indeed , if the Conceptions in the Mind are but faint and floating of the universal satisfying Goodness of the Object proposed to make us happy , the Will remains in suspence ; but when 't is clearly and strongly represented , the Heart is drawn entirely to embrace it . Divine Grace , by the illumination of the Understanding , purifies and changes the depraved Will , and heals the distempered Affections . The wise Merchant that had a discerning Eye saw reason enough to part with all , that he might gain the Pearl of Price , the Grace and Glory of the Kingdom of Heaven . The Apostle declares his resolute contempt of the concurrence of all the Prerogatives either the Law or the World could afford him , that he might have an Interest in Christ , the Reconciler and Restorer of Man to the Favour and Fellowship of God. But what things were gain to me , those I counted loss for Christ ; yea doubtless I count all things but loss for the Excellency of the Knowledg of Jesus Christ my Lord , for whom I have suffered the loss of all things , and do count them but dung , that I might win Christ. The glorious Gospel is the brightest and most pleasant Light that ever shone upon the World , a Revelation of the deepest Wisdom and most admirable Love , wherein the Combination of God's holy and wonderful Counsels for our Salvation is unfolded ; and accordingly St. Paul , with the greatest Life of Affection , sets forth his value of it , and by full and most vilifying Expressions , rejects all things in comparison of it . 2. The Sincerity of the Heavenly Choice is discovered by a zealous observance of the Means requisite in order to it . Inanimate things incline to rest in their Centre , the Rational intend and pursue it . The blessed End , when valued and respected according to its worth , excites and directs the Affections and Endeavours in that order and measure as is proportionable to its Excellency , and the Difficulties of obtaining it . There may be a naked estimation , and some desires of Eternal Happiness simply considered , yet the Will remains incompleat and undetermined in its choice : for the End in conjunction with the Means is propounded to us , and the carnal Man will not consent to the Means . He dislikes the Holiness of Religion , and will rather forfeit Heaven , than submit to such strict terms . Though with Balaam , in a fit of Devotion , he says , O that I might die the death of the Righteous , and that my last End might be like his ; yet from Indulgence to his sensual Inclinations , he will not live as the Righteous . All his Wishes of true Happiness are soon strangled by the predominant love of some Vanity . 'T is said of the Israelites , they despised the pleasant Land , not absolutely in it self , for it was the Glory of all Lands , abounding with things for the support and delight of Man ; but considering its distance , a Wilderness waste and wild interposing , and the Enemies to be encountred , they did not think it worthy of undergoing such Hazards and Difficulties . The Land of Canaan was a Type of Heaven , both with respect to its pleasantness , and the manner of the Israelites obtaining it . Their Title to it was derived from the rich Bounty of God , therefore 't is called the Land of Promise ; but it was to be possess'd by Conquest . Thus the Celestial Canaan is the pure Gift of God , but the actual enjoyment of it is obtained by victorious resistance , against the Enemies of our Salvation . And Carnal Men despise this pleasant Land , the Promise being inseparably joined with Precepts of Duty and Obedience , from which they are averse . But he that chuses sincerely , is joyful and vigorous in the use of means for acquiring his most desired Good. Ardent Affections , like Elijah's Chariot of Fire , ravish the Soul above this sensible World , to the place where God dwells in Glory . Zeal animates his Endeavours , as the Motion of the Heart diffuses the Spirits into the Arteries , to convey Life to all parts of the Body . One thing ( saith the inflamed Psalmist ) have I desired of the Lord , that will I seek after , that I may dwell in the House of the Lord all the days of my life , to behold the Beauty of the Lord , and to enquire into his Temple . The sensual Man is ranging abroad for satisfaction , and shoots all the Game that crosses his Eye ; but the Soul that has a discovering Light , and feeling heat of the divine Beauty , unites all its desires in God , and with affection to an Extasy longs for the enjoyment of him , and the endeavours are in some proportion to the desires . Our Saviour tells us , That from the days of John the Baptist until now , the Kingdom of Heaven suffers violence , and the violent take it by force . Some previous Rays of the Sun of Righteousness appeared in his Ministry , and produc'd such a holy Ardency in those Converts , that with all resolution , diligence and earnestness they sought to be partakers of the Blessedness revealed . Lazy Desires , easy Prosecutions , sluggish Attempts , discover that the Heart is not throughly engaged for the spiritual Eternal Good. When the End is truly designed , it will give Law to the Actions . This is visible in Men who are wholly led by Sense , how sagacious , how sollicitous are they to accomplish their Ends and base Designs ? They try all ways either by fine dissimulation , or toilsome industry , to obtain their Desires . No time is too much in their gainful Affairs , or voluptuous Enjoyments . They transform the Night to lengthen out the Day for their Profit , they vail the Day to lengthen out the Night for their Ease and Pleasure . But alas , Heaven is only regarded by the By ; as if the intellectual Soul were only given to dwell with the Body on Earth , the place of its Banishment , and direct Affairs here below , and not to lead in the way to Heaven , the place of its Nativity , and prepare for another World. The Work of Salvation is followed with that remiss degree of Affection , as if it were a slight matter whether performed or neglected . These Persons carry their Conviction in their Bosoms ; for they are ardent and active to obtain inferior and infinitely less concerning Ends , but with that cold application mind the superior nobler End of Man , that it is wholly frustrate , which plainly shews it was never seriously intended by them . The sight of Worldly Men so active and vigilant to prosecute their low Designs , should quicken us to seek with greater diligence and alacrity the Kingdom of Heaven , and the Righteousness thereof . A Carnal Wretch , urged by the sting of a brutish Desire , with what impatience doth he pursue the Pleasures of Sin that are but for a season ? An ambitious Person , with what an intemperate height of Passion does he chase a Feather ? A covetous Man , how greedily does he pursue the Advantages of the present World that passes away , and the Lusts thereof ? Ah! how do they upbraid our indifferent Desires , our dull Delays and cold Endeavours , when such a high Prize is set before us ? Who is able to conceive the ravishing Pleasure of the Soul when it first enters through the beautiful Gate of the Celestial Temple , and sees the Glory of the Place , and hears a Voice from the Throne , Enter into thy Master's Joy , to be happy with him for ever ? The serious belief of this , will draw forth all our active Powers in the Service of God. 3. The sincerity of our Heavenly Choice declares it self , in the temper and frame of our Hearts , with respect to all temporal Things in this World. For our main and happy End being established , that it consists not in secular Riches , and Honours , and the Pleasures of Sense , but in the clear Vision of God , the blessedness of the Spirit ; it follows that all present things are in our use so far Good or Evil , and to be desired or not , as they are profitable or prejudicial to our obtaining Salvation , as they conduct or divert us from Heaven . A wise Christian looks on temporal things not through the Glass of disordered Passions , that are impetuous and impatient for what is grateful to them , but with reference to his future Happiness . He considers the train of Temptations that attend an exalted Condition , and desires such a portion of these things , as may redound to the Glory of the Giver , and be improved for his own Salvation . This Purity of Affections our Saviour teaches us : For in his Divine Form of Prayer , the true Directory of our Desires , are set down in an admirable order all things we are to pray for . And they respect the End , or the Means . The End is the primary Object of our Desires , accordingly the two first Petitions concern our blessed End , as it respects God and our selves . We pray , Hallowed be thy Name , that is , by the reverence and adoration of all his Subjects : and , Thy Kingdom come , that is , for the manifestation of his Eternal Glory in the next World , that we may reign with him . The Means in order to this End are of two sorts . Some conduct to it by themselves , those are the good things desired in the third and fourth Petitions ; and some lead to it by accident , and those are the freedom from Evils express'd in the last Petition . The good things desired , either have a direct influence upon our obtaining Happiness ; and they are summ'd up in our universal Obedience to God's Will , express'd in the third Petition , Let thy Will be done on Earth as it is in Heaven ; or they are such as by way of subserviency promote our Happiness , and those we pray for in the fourth Petition , Give us this day our daily Bread. And 't is observable there is but one Petition for Temporal Blessings , and 't is the last in the order of those that concern good things . And that single Petition is so restrained , that 't is evident by its Tenour , that earthly things are not absolutely good to be desired for themselves , but relatively and subordinately to our eternal Good. Daily Bread we must ask of our heavenly Father , the necessary support of the present Life , without which we cannot exercise our internal or external Powers and Faculties in his Service , but not Delicacies and Abundance for the luxurious Appetite . The difference of Conditions in the present World is very great : as in Pharaoh's Dream , some Ears of Corn were so full and weighty that they bended with their weight ; others so thin and blasted , that they were as Stubble for the Fire . Thus some abound in all Felicities possible in this Life , others are chastened every Morning , under various and continual Afflictions . Now this infallible Principle being planted in the Heart , that all present things are to be improved with respect to our future Happiness , will moderate the Affections in Prosperity , so to use the World that we may enjoy God , and make us not only patient , but pleased in Adversities , as they are preparatory for Heaven . The Original of all the Sins and Misery of Men , is their perverse abuse of things , by turning the Means into the End , setting their Affections of Love , Desire , and Joy upon sensible things , as their proper Happiness , with inconsiderate neglect of the spiritual eternal state , to which all other things should be subservient . As if one diseased and sickly in a Forreign Country , that could not possibly recover Health but in his Native Air , in his return thither , invited by the pleasantness of the way , should take up his residence in it , and never arrive to his own Country . Among the West Indians some are * reported to be so swift in running , that no Horse can keep pace with them , and they have a constant rule in their Diet , to eat of no Beast , or Bird , or Fish that is slow in motion , fancying it would transfuse a sluggishness in them . The Christian Life is by the Apostle compar'd to a Race , and earthly things by an inseparable property of Nature load and depress the Soul , that it cannot with vigour run the Race set before it . The Believer therefore who intends for the high price of his Calling , and is true to his End , will be temperate in all things . Nay , he will not only be circumspect , lest they should check with his great Design , but wisely manages them in subserviency to it . St. Paul charges them that are rich in this World , to do good , to be rich in good Works , ready to distribute , willing to communicate , laying in store for themselves a good Foundation against the time to come , that they may lay hold of eternal Life . And the fixed aim at Heaven as our Felicity , will reconcile an afflicted state to us . When temporal Evils are effectual means to promote our everlasting Happiness , the amiableness and excellency of the End changes their Nature , and makes those Calamities that in themselves are intolerable , to become light and easy . The Poor , the Mourners , the Persecuted are blessed now , because theirs is the Kingdom of Heaven . The Apostle , tho under variety of sharp Troubles , yet expresses his sense with that mitigation , as but lightly touch'd with them : as sorrowful , but always rejoicing . From hence he tells us , that with unfainting courage he prosecuted his glorious End. For our light Afflictions that are but for a moment , work for us a far more exceeding weight of Glory . This seriously believed and considered , will make us understand the Harmony and Consent of the most discordant parts of God's Providence . This will reconcile the severity and roughness of his Hand , with the tender Compassions of his Heart towards his Servants . This will dry up Rivers of unprofitable Tears that flow from the Afflicted , and make the Cross of Christ a light burthen . For their heaviest Afflictions are not only consistent with his Love , but the Effects of it , being influential upon their Happiness . We are now toss'd upon the alternate Waves of Time , but 't is that we may arrive at the Port , the blessed Bosom of our Saviour , and enjoy a peaceful Calm ; and so we shall be ever with the Lord. Words of infinite sweetness ! This is the Song of our Prosperity , and the Charm of our Adversity : Well might the Apostle add immediately after , Therefore comfort one another with these Words . 4. The sincere Choice of Heaven as our final Happiness , will make us aspire to the greatest height of Holiness we are capable of in the present state . For the End has always a powerful Vertue to transform a Man into its Likeness : and Heaven is a state of perfect conformity to the Holy God. This difference is observable between the Understanding and the Will in their Operations : The Understanding in forming Conceptions of Things , draws the Object to it self . The Will is drawn by the Object to it chuses , and is always fashioning and framing the Soul into an intire conformity to it . Thus Carnal Objects when propounded as the End of a Man , secretly imprint on him their Likeness , his Thoughts , Affections , and whole Conversation is Carnal . As the Psalmist speaks of the Worshippers of Idols , they that make them are like unto them , so is every one that trusteth in them : whatever we adore and esteem , we are changed into its Image . Idolaters are as stupid and senseless , as the Idols to which they pay Homage . Thus when God is chosen as our supream Good and last End , by conversing with him , the Image of his glorious Holiness is derived on the Soul , and it becomes Godly : the Heart is drawn by his attractive Excellencies , and the Life directed to him . This being a Point of great importance , I shall further prove and illustrate it . There is no deliberating about the degrees of that which is loved for it self as our End. More or less may respect the Means that are valued and used to obtain it , but the Love of the End is vast and unlimited . A Physician endeavours to recover his Patient to sound and perfect Health , that being the End of his Art. He that seeks for Honour or Riches , is not content with a Mediocrity of Success , but drives on his Affairs to the full period of his Desires . An ardent lover of Learning with a noble jealousy strives to excel others in Knowledg . In short , no Man designs and longs for a thing as his Happiness , but will use all diligence to gain the present and full possession of it . Therefore it cannot be imagined that any Person sincerely propounds the enjoyment of Heaven as his End , but Love will make him fervent and industrious to be as Heavenly as is possible here . He will strive by blessed and glorious Gradations , to ascend to the perfection of his Aims and Desires , to be holy as God is holy in all manner of Conversation , to be pure as Christ is pure . We have an admirable instance of this in St. Paul , who declares , Brethren , I count not my self to have apprehended ; but this one thing I do , forgetting those things which are behind , and reaching forth unto those things which are before , I press toward the Mark , for the Prize of the high Calling of God in Christ Jesus . His Progress was great , yet that did not make him slack in the prosecution of his End. He laboured to attain the Precedent of our Saviour , to feel the Power of his Death and Life , to apprehend Christ intirely and perfectly as Christ had apprehended him . He was very diligent to improve the Divine Image in his Heart and Life . From hence we may discover the vanity of their Hopes , that are of luke-warm Affections in Religion , ( the abhorr'd character of Laodicea ) who esteem it a prudent Principle , as convenient for their carnal ease and interest , not to be earnest in following Holiness . Vices in mediocrity are tolerable with them , only the excess is condemned . They content themselves with a mediocrity in Religion , and are presumptuous and secure , as the Church that said , I am rich , and have need of nothing . They boast as if they had found out the temperate Region between the burning Line and the frozen Pole. They account all that is above their degrees in Religion , to be furious or indiscreet Zeal , and all below to be dead , cold Profaneness . They censure those for Hypocrisy or unnecessary Strictness , who are visibly better , and stand upon proud comparisons with those who are visibly worse . And thus set off themselves by taxing others . But how easily do Men deceive and damn themselves ? Can we have too much of Heaven upon the Earth ? Can we become too like God , when a perfect conformity to him is our Duty and Felicity ? Indeed Moral Vertue consists in a Mediocrity , not of the habitual Quality , but of the Affections and Actions between the vicious extremities . Fortitude consists in the mean between Cowardise , and rash Boldness ; but how much the more confirm'd the couragious Habit is , so much the more a Man excells in that Virtue . Liberality consists between an indiscreet Profuseness , and sordid Avarice ; Patience between a soft Delicacy , and stupid Insensibility . Thus Philosophic Virtue glories in its Beauty as pure and intire , between two vicious Deformities . And the Religion of many is Paganism drest up in a Christian Fashion . But this mediocrity only belongs to inferiour Vertues , that respect things of created limited goodness , and is determined according to the worth of their Nature . But divine Graces respect an Object supreamly Good , and their perfection consists in their most excellent degrees , and the most intense Affections and Operations that are leading to it . Faith in its Obedience , Hope in its Assurance , Love in its Ardour can never exceed . When the Object is Infinite , a mediocrity is vicious . Humility can never descend too low , nor Love ascend too high : for reflecting upon our natural and moral Imperfections , that we were raised from nothing , that we are defiled and debased with Sin , we cannot have too low thoughts of our selves . And since God the Soveraign Being , infinite in Perfections , and infinitely amiable is the Object , no bounds or measure must be set to our Affections , but with all our united Powers , all the Heart , and with all the Soul , and with all the Mind , and with all the Strength , we must love him , and please him , and endeavour to be beloved of him . There are others will acknowledg their defects , and tell you they do not pretend to eminent Sanctity , to the Graces of the Apostles and Martyrs , nor aspire to their degrees in Glory , they are content with a lower place in Heaven , and less strict Religion is sufficient for their purpose . This deceit is strengthned by Popery , that enervates and dissolves many of our Saviour's Precepts , by teaching they are not Laws obliging all Christians to Obedience , that will attain to eternal Life , but Counsels of Perfection : if they are not done 't is no Sin , and the performance of them meritoriously intitles to a richer Crown . And though Men by impure Indulgencies please their sensual Affections , yet by tasting Purgatory in the way , they may come to Heaven on easier terms , than a universal respect to God's Commands , and an equal care to observe them . But Death will confute all these feeble wretched Pretences , for though the Saints above shine with an unequal brightness , as the Stars differ in Glory ; yet none are there but Saints . And those who do not mourn under their Imperfections , and unfeignedly desire and endeavour to be better , were never really good . The slothful Servant that did not waste but neglect to improve his Talent , was cast into outer darkness . There are different degrees of punishments in Hell , but the least miserable there are miserable for ever . In short 't is a perfect contradiction , a Prodigy , for any Man to think he is sincere in his Choice , and prepar'd in his Affections for the pure glorious Felicity in Heaven , that does not labour to cleanse himself from all pollutions of Flesh and Spirit , and to perfect Holiness in the fear of God. Secondly , The choice of Eternal Felicity must be early in the prime of our days . The rule of our Duty , and Reason binds us to remember our Creatour in our Youth , to pay to him the first fruits of our Time and Strength . When we are surrounded with inticing Objects , and the Senses are entire and most capable to enjoy them , when the electing Powers are in their vigour , then 't is just we should live to God , obey him as our Law-giver , and prefer the fruition of him in Heaven , the reward of Obedience , before all the pleasures of Vanity . 'T is very honourable and pleasing to God to give the Heart to him , when the Flesh and the World strongly solicit to withdraw it . 'T is a high endearment of the Soul to him , when his Excellencies are prevalent in the Esteem and Affections above all the Charms of the Creatures . And 't is an unspeakable satisfaction to the Spirit of a Man , to declare the truth and strength of his Love to God by despising Temptations when they are most inviting , and the Appetite is eager for the enjoyment of them . But alas ! how many neglect their Duty , and defer their Happiness ? They think it too soon to live for Heaven before the evil Days come , wherein they shall have no pleasure ; when they cannot sin , and vainly presume they can repent . The danger of this I have consider'd in the Discourse of Death , and shall therefore proceed to the next Head. Thirdly , Our Choice of Heaven must be constant and lasting . The two principal Rules of the Spiritual Life are to begin and end well : to fix and establish the main Design for everlasting Happiness , and from a determinate Resolution and ratified Purpose of Heart to pursue it with firmness and constancy : to live for Heaven , and with readiness and courage to die for it , if the Glory of God so require . Perseverance is indispensably necessary in all that will obtain the Eternal Reward . For the clearing this most important Point , I will , First , Represent from Scripture the Idea of Perseverance , that is attended with Salvation . Secondly , Consider why 't is so strictly required . First , Saving Perseverance includes the permanent residence of Grace in the Soul : 'T is composed of the whole Chain of Graces , the union of holy Habits that are at first infused into a Christian by the sanctifying Spirit . When Eternal Life is promised to Faith , or Love , or Hope , 't is upon supposal that those Graces being planted in the Heart shall finally prosper . He that is faithful to the Death , shall inherit the Crown of Life . 'T is Love that never fails , that shall enter into Heaven . 'T is Hope firm unto the End , that shall be accomplished in a glorious Fruition . If Grace be disseised by a usurping Lust , Apostacy will follow , and the forfeiture of our right in the Kingdom of Heaven . 2. Grace must be continually drawn forth into exercise according to our several states and duties , and the various occasions that happen in our course through the World. Those who are light in the Lord , are commanded to walk as Children of the Light ; to signify the excellency and purity of the Christian Life . Those who live in the Spirit must walk in the Spirit ; that is , by a conspicuous course of Holiness declare the vigour and efficacy of the divine Principle that is communicated to them . Paulum septultae distat inertiae celata virtus : Vertue that breaks not forth into visible Actions , is not worthy of the Name . The meer abstaining from evil is not sufficient , but all the positive acts of the holy Life are to be constantly done . In discharging both these parts of our Duty , compleat Religion is exprest , and the power of Grace consists . 3. Perseverance includes not only continuance in well-doing , but fervour and progress towards Perfection . There are two fix'd States , the one in Heaven , the other in Hell. The blessed Spirits above are arrived to the height of Holiness . The Devil and damned Spirits are sunk to the lowest extremity of Sin. But in the middle state here , Grace in the Saints is a rising growing Light , and Sin in the Wicked improves every day , like Poison in a Serpent that becomes more deadly by his Age. We are injoined not to remain in our first Imperfections , but to follow Holiness to the utmost issue of our Lives , to its intire consummation . For this end all the dispensations of Providence must be improved whether prosperous or afflicting . And the Ordinances of the Gospel were appointed that in the use of them we may be changed into the divine Image from Glory to Glory . 4. Preseverance is required notwithstanding all Temptations that may allure or terrify us from our Duties ; what ever affects us one way or other , while we are clothed with frail Flesh. 'T is the fundamental Principle of Christianity declared by our Saviour , If any Man will come after me , that is , be my Disciple and Servant , let him deny himself , and take up his Cross and follow me ; even to be crucified with him , rather than wilfully forfeit his Integrity and Loyalty to Christ. He must by a * sacred sixt resolution devest himself of all things , even the most valued and desirable in the present World , and actually forsake them , nay entertain what is most distasteful , and resist unto Blood , rather than desert his Duty . 1. He must with unfainting Patience continue in doing his Duty , notwithstanding all Miseries and Calamities , Losses , Disgraces , Torments , or Death it self , which wicked Men , and greater Enemies , the Powers of Darkness , can inflict upon him . To them who by patient continuance in well doing seek for Glory , Honour and Immortality , Eternal Life is promised . He that endures to the End ( notwithstanding the most terrible Sufferings to which he is exposed for Christ's sake ) shall be saved . In this a Christian must be the express image of his Saviour , who for the joy that was set before him endured the Cross , despised the shame , and is set down at the right hand of God. Disgrace and Pain are Evils that humane Nature has a most tender sense of , yet the Son of God with a divine generosity and constancy endured them in the highest degrees . He was scorn'd as a feigned King , and a false Prophet . He suffered a bloody Death , and by the Cross ascended to Glory . And we must follow him , if we desire to be where he is . 2. But this is not the only trial of a Christian. Prosperity is a more dangerous Enemy to the Soul , though Adversity be more rigorous . Saevior armis Incumbit luxuria : For the Spirit is excited by Perils and Difficulties to seek to God for Strength , and with vigilant resolute Thoughts unites all its Powers to oppose them ; but 't is made weak and careless by what is grateful to the sensual Inclinations . It keeps close the Spiritual Armour in the open encounter of Dangers that threaten its ruin , but is inticed to put it off by the caresses and blandishments of the World. It does not see its Enemies under the disguise of a pleasant Temptation . Thus Sin insinuates its self , and by stealing steps gets into the Throne without observation . A Man is wounded with a pleasant Temptation as with the Plague , that flies in the dark , and Grace is insensibly weaken'd . From hence it is that Adversity often reforms the Vicious , and Prosperity corrupts the Vertuous . Now Perseverance must be of proof against Fire and Water , against what ever may terrify or allure us from our duty . 5. Saving Perseverance excludes not all Sins , but total Apostacy , and final impenitency , which are fatal and deadly under the New Covenant . If the Righteous turneth away from his righteousness , and committeth Iniquity , and doth according to all the Abominations that the wicked Man doth , shall he live ? all his Righteousness that he hath done shall not be mentioned , in his Trespass that he has trespassed , and in his Sin that he hath sinned he shall die . If any Man draw back , my Soul shall have no pleasure in him , saith the Lord. These Threatnings imply , there is a possibility of the Saints falling away considered in themselves , but not that they are ever totally deserted by the Holy Spirit , and left under the reigning Power of Sin. The Threatnings are intended to awaken their Care , and are Preservatives of them from Ruin , and have a singular Influence on their Perseverance . A vigilant and cautious Fear establishes the certainty of their Hope . Indeed from the Reliques of weakness and corruption in the Saints , they sometimes actually fall into presumptuous Sins , and by rebellious relapses wound Conscience , and let out much of the vital Spirits , their Graces and Comforts . But though the divine Nature in them is miserably wasted by such Sins , yet 't is not abolish'd . As after the Creation of Light , there was never pure and total Darkness in the World. Grace does not consist in a Point , but is capable of Degrees . The new Creature may decline in Beauty and Strength , yet Life remain . Between a lively and a dead Faith there may be a fainting Faith ; as in St. Peter , for certainly our Saviour was heard in his Prayer for him , that his Faith should not fail in his dreadful Temptation . The Saints do not by a particular fall extinguish the first living Principles of Obedience , Faith and Love ; nor change their last end by an entire turning from God to the World. In short , a single act of Wickedness does not reduce them into a state of Unregeneracy : for 't is not the matter of the Sin singly considered , but the disposition of the Sinner that denominates him . If Grace in the Saints should utterly perish , as some boldly assert , their recovery would be impossible . For the Apostle tells us , that if those who were enlightned , and had tasted of the Heavenly Gift , that had been under some common Workings and lower Operations of the Spirit , if such fall away universally , and live in a course of Sin opposite to their former illuminations and resolutions , it is impossible to renew them by Repentance ; how much more then if those who were truly sanctified by the holy Spirit , should intirely lose all those gracious habits planted in them in their Regeneration ? But David , though guilty of Adultery and Murder , Sins of so foul a Nature as would dishonour Paganism it self , and made the Enemies of God to blaspheme , was restored by Repentance . The Gospel propounds a remedy not only for Sins committed before Conversion , but after it . If any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous . God does not revoke the Adoption , nor reverse the Justification of a Believer , but upon scandalous disorders , the effects of Justification are suspended with respect to the new contracted guilt , till there be sincere and actual Repentance . He is not disinherited , but his right to the Kingdom of Heaven is eclipsed as to the comfortable sense of it , nay suspended , till by renovation he is qualified and made fit for the enjoyment of that pure Inheritance . For those Sins which are a just cause of excommunicating an Offender from the Church on Earth , would exclude him from the Kingdom of Heaven without Repentance . Our Saviour tells us , what is bound on Earth , is ratified in Heaven . And the Apostle expresly declares of those kinds of Sin for which Professors must be removed from the Communion of Saints here , that they are an exclusive bar from the Kingdom of Heaven . But I have written to you , not to keep Company , if any that is called a Brother be a Fornicator , or Covetous , or an Idolater , or a Railer , or a Drunkard , or an Extortioner : with such a one , no not to eat . And know ye not that the Vnrighteous shall not inherit the Kingdom of God ? Be not deceived : neither Fornicators , nor Idolaters , nor Adulterers , nor Effeminate , nor Covetous , nor Drunkards , nor Revilers , nor Extortioners , shall inherit the Kingdom of God. If one that is truly a Child of God fall into any of these Sins , till by an extraordinary Repentance he is prepared for Pardon , he cannot obtain it , nor have a comfortable hope of entring into Heaven . For only those who are justified are glorified . Indeed it is not imaginable where the Seed of God remains , the vital Principle of Grace , as it does in all that are born of God , but that notorious Sins that cannot be concealed from the view of Conscience , will cause stings and sorrows proportionable to their malignity , and consequently a hatred and forsaking of them . Now Perseverance principally respects the End of our Course . There may be Interruptions in the way for a time , but if with renewed Zeal and Diligence we prosecute our blessed End , we shall not fall short of it . Secondly , I come now to consider the second thing propounded , The Reason why Perseverance is requisite in all that will obtain Eternal Life , and 't is this , That their Sincerity may be discovered by constancy in Obedience under all Trials . Blessed is the Man that endures Temptation , for when he is tried , he shall receive the Crown of Life , which the Lord hath promised to them that love him . The Law required unsinning Obedience as the Condition of Life , the Gospel accepts of Sincerity , but if that be wanting , there is no Promise that gives right to the Reward . Now Sincerity implies such an entire Love of God , as makes a Person submit to all Duties commanded in his Law , and all Trials appointed by his Providence . A high Example we have of this in Abraham , when he was commanded to offer up his only Son Isaac , and by his own Hands , for a Burnt-Offering . This was to kill a double Sacrifice at one Blow , for the Life of Abraham was bound up in Isaac : he lived in him more dearly than in himself ; all his Joy , all his Posterity by Sarah had died in Isaac . What resentments , what resistance of Nature did he suffer ? yet presently he address'd himself to perform his Duty . Whoever saw a more glorious Victory over all the tender and powerful Passions of humane Nature ? O unexampled Obedience ! being an Original without any Precedent to imitate , and without a Copy to succeed it . After this clear infallible Testimony of his Sincerity , the Angel declar'd from Heaven , Now I know that thou fearest God , seeing thou hast not withheld thy Son , thine only Son from me . And 't is said concerning the followers of the Lamb , that they loved not their Lives unto the Death . The Love of Christ that animated them in all their Sufferings , was sweeter than Life , and stronger than Death . Indeed there was a wonderful difference in the behaviour of the Martyrs under Sufferings , but in all the same Persevering Grace was evident , though working variously . Some in the most beautiful Flower of their Age encounter'd Fire and Sword , Tormentors and Torments , with that sensible Joy , with those Songs of Praise to Christ , as if they saw the Heavens open with St. Stephen , and their Saviour ready to receive and crown them . But many others , as * Chrysostom testifies , went to the Tribunals , to the Theatres , to Death , with many appearances of Fear . Upon hearing the wild Beasts roar , they were struck with horror , at the sight of the Executioners and the Instruments of Torment , they were pale and trembling . The Flesh seem'd to cry out , O let this Cup pass from me , yet weak and faint , it followed the Spirit , that corrected the natural desire , with not my Will , but thine be done . As the Moon in Eclipse , though obscure , yet goes on in a regular course , as when 't is full of Light by the reflection of the Sun : So those desolate Martyrs , though as it were forsaken , and deprived of the bright Beams of Comfort , yet persever'd in their Profession of the Truth . When one Word to renounce Christianity would have saved them , no Torments could force it from them , but they patiently endured all . Now in these the Combat of Nature was visible , and the admirable Power of Grace . They first overcame their own Fears , the reluctancy of the carnal part , their Affection to whatever is desirable in the World , which is the noblest Victory , and then the Cruelty of their Persecutors . In them was verified the Testimony of the Spirit , Here is the patience of the Saints , Here are they that keep the Command of God and the Faith of Jesus . But how many appear faithful while their Faith is not to be shewed by difficult Works , and proved by Sufferings . The Seed that fell on the stony Ground , sprang up as hopeful as the Seed in the good Ground at first ; but when Tribulation came , it wither'd away , wanting the Root of Sincerity . And that which was sown among Thorns , was choak'd by the Cares and Pleasures of the World. Some Lust in the Heart interweaves with the Affections , and causes Apostacy . How many from glorious Beginnings have made a lamentable End ? not only Mercenaries in Religion , whose Zeal is a foreign Complexion , not springing from an inward Principle of Life and Health , relinquish even the profession of Godliness , when their Gain ceases , but some who have thought themselves sincere , yet in times of danger their Resolutions , like the morning Dew , have suddenly vanish'd . As the foolish Builder that computed not the Charges of his designed Work , began to raise a magnificent Structure , but unable to finish it , laid the Foundation in his own Shame . They repented their Choice of Heaven , when they saw what it must cost them , and would save the World with the loss of their Souls . Others that began in the Spirit , and with raised Affections set out in the ways of Godliness ▪ yet by the allurements of sensual Lusts and Temptations , ( and therefore with greater † Guilt ) leave their first Love , and end in the Flesh. They fall from high Professions , but received by soft Pleasures feel not the Fall. These were never sincere , and never had a Right to Heaven . They took up sudden Resolutions , not grounded in serious and deep Thoughts , and for a Flash were hot and active , but with great levity return to their former Lusts. The Apostle tells us of such , it had been better for them they had not known the Way of Righteousness , than to turn back and voluntarily to forsake it . 'T is observed that boiling Water taken off from the Fire , congeals more strongly than that which was never heated : because the subtile Parts being evaporated by the Fire , the more terrestrial Parts remaining are more capable of Cold. So those who have felt the Power of the Word in their Affections , and afterwards lose that holy heat , become more harden'd in their Sins . God justly withdraws his Grace , and the evil Spirit that was expell'd for a time , returns with seven worse , and aggravates his Tyranny . To conclude ; Since the certainty of Salvation is conditional , if we persevere in a holy State , let us beware of a corrupt Confidence , and a vicious Dejection of Spirit , the trusting in our selves , or distrusting God. To prevent the trusting in our selves , consider , 1. The most excellent Creatures are by the instability of Nature liable to defection , subject to a corruptive change . Of this the fallen Angels are a dreadful Example , who of their own motion , untempted , sinned in Heaven . 2. The Danger is greater of falling away , when they are urged and solicited by a violent or grateful Temptation . Thus our first Parents fell , and lost more Grace in an Hour , than can be recovered by their Posterity in all Ages to the end of the World. 3. When there is supervenient Corruption in the Creature , that inclines them with earnest propensity to forbidden Things , and takes Flame from every Spark , the Danger is extream . Like a besieged City that is in great hazard of taking , by Assaults from without , and Conspiracies from within . Let us therefore be very watchful over our Hearts and Senses , and keep as much as is possible at a safe distance from Temptations . And be very diligent in the use of all holy Means to confirm and fortify our Resolutions for Heaven . God promised to Hezekiah 15 Years , but not to preserve his Life by Miracle ; he was obliged to repair the wastings of Nature by daily Food , and to abstain from what was noxious and destructive to his Body . The Apostle excites Christians , to work out their own Salvation with fear and trembling , for it is God that works in them to will and to do of his good Pleasure . Let him that stands take heed lest he fall . None are a more easy Conquest to the Tempter , than those who presume upon their own Strength . We should be always jealous of our selves , from the sad Examples of Apostacy in every Age. St. Ambrose testifies from his own knowledg , that many after the couragious enduring of cruel Torments for Religion , the tearing open their Sides that their Bowels appeared , and the burning of some parts of their Bodies , yet when led forth to finish the Victory of Faith , to be a triumphant Spectacle to Angels and Men , when the blessed Rewarder was ready to put the Martyrs Crown on their Heads , at the sight of their mourning Wives and Children in the way , were overcome by Pity the weakest Affection , and fail'd in the last act of Christian Fortitude . We must pray to be strengthned with all Might , according to his glorious Power , unto all patience and long-suffering with joyfulness . For some may vigorously resist one sort of Temptation , and render themselves to others . And if finally vanquish'd by one of those Enemies , we lose our Victory and Crown . And as Presumption betrays the Soul into the Devil's Snares , so a vicious dejection of Spirit from a distrust of Relief from God in our Difficulties , and his assistance with our unfeigned endeavours for Salvation is very pernicious . For this damps Industry , and causes either a total neglect , or uncomfortable use of Means for that End. Many Christians considering their Graces are weak , their Nature fickle and apt to revolt , are ready ( as David said , One day I shall perish by the Hand of Saul ) to conclude sadly of the Issue of their Condition . To encourage such , let them consider , that Perseverance is not only a Condition , but a Privilege of the Covenant of Grace ; For that assures us of supply of spiritual Strength to the sincere Believer for performing the Condition it requires . Indeed if Grace were the meer product of Free-Will , the most fervent Resolutions would vanish into a Lie , upon the Assault of an overpowering Temptation . As Hezekiah acknowledged , that the Assyrian Kings had destroyed the Gods of the Nations that were no Gods , but Idols the work of Mens Hands . But sanctifying Grace is the effect of the Holy Spirit , and he that begins that good Work in the Saints , will perform it until the day of Jesus Christ. He that inclin'd them joyfully to chuse the Spiritual Eternal Good , will bind their unconstant Hearts , that by a faithful adherence they shall cleave to their Duty and Felicity . God has most graciously declared , I will put my Spirit into their Hearts , that they shall never depart from me . The Promise is founded in the unchangeable Love of God to his People . Were God , as Man , subject to Variation , there might be Jealousies in Believers lest they should lose his good Will. As those who depend on Princes , are suspicious lest from the natural inconstancy of the human Will , a new Favourite should supplant them . But whom God loves , he loves to the End. The Apostle prays for the Thessalonians , that God would preserve them blameless until the coming of Christ , by this Consideration , faithful is he that calleth you , he will do it . He speaks of the Internal Call , that opens the Heart , and overpowers all Resistance . As when the Angel came with a Light shining in the Prison to St. Peter , and struck him on the Side , bid him arise quickly , loosed his Chains , and led him through the Guards , open'd the Doors , and restored him to Liberty . The effectual calling of a Sinner , is the visible and infallible Effect of electing Mercy ; and God is unchangeable in his own purpose , and faithful to his Promises of bringing all such by Sanctification to Glory . The same Apostle tells the Saints at Corinth , That the Redeemer would confirm them to the End : God is faithful , by whom ye are called . Grace that was at first inspir'd , is continually actuated by the Spirit , who is stiled the Earnest of the Saints Inheritance . So that whereas the Angels that excell'd in strength , kept not their first State of Purity and Glory , but are sunk into Corruption and Misery , yet true humble Believers , though weak , and encompast with many Difficulties , shall be preserved from destructive Evil , and raised to an unchangeable Estate of Perfection . This is as truly admirable , as if the Stars should fall from Heaven , and Clods of Earth ascend and shine in the Firmament . The Apostle who acknowledged his insufficiency of himself to think a good Thought , yet triumphantly declares , I can do all things ( within the compass of his Duty ) through Christ that strengthens me . The Love , Fidelity and Power of God are a sure Fountain of Assistance to every Christian , that sincerely resolves and endeavours to prosecute his last and blessed End. I shall now come to the Directions how to fix our Choice aright . This is a matter of everlasting Consequence , it therefore becomes us with the most intense application of Mind to consider it , and according to the advice of Wisdom , to keep the Heart with all diligence ; for out of it are the issues of Life . Indeed the choice were not difficult between lying Vanities and substantial Blessedness , if uncorrupted Reason had the superior sway : but in this lapsed state of Nature , the Understanding and Will are so depraved , that present things pleasing to sense , ravish the Heart into a Compliance . Men are deceived , not compelled into ruin : the subtile Seducer prevails by fair Temptations . This will be evident by reflecting upon the frame and composition of Man , as he consists of Spirit , Soul and Body , and the manner of his acting . The Spirit is the intellective discerning Faculty , the Seat of Reason , capable to compare and judg of the qualities of things , and foresee their issues . The Body includes the lower Faculties , the Senses Fancy and Passions , that are conversant about present things . The Soul is the Will , the principle of Election , in the midst of the other , as the Centre to which all their Addresses flow . Now upon the proposal of the spiritual and carnal Good in order to Choice , the Will is to be directed by the Mind , and by its own Authority to rule the lower Passions . But alas ! the Mind has lost its primitive Light and Purity , Vigilance and Integrity , neglects its Duty , and from Ignorance , Error and carnal Prejudices often pleads for the Flesh : and the Will , the rational Appetite , is voluntarily subordinate and inslaved by the Sensitive . From hence it is that in the competition , Heaven with all its Glory is despised , and the present World embrac'd . To open this more particularly , consider : 1. The Senses can only taste and enjoy grosser dreggy Pleasures . 2. The Fancy that depends upon them in its Operations , and is guided by their Report , conceives of Felicity only under the notion of sensitive Pleasure . We may illustrate this by the practice of * Aretius a Painter , recorded with Infamy , who being often imployed to paint the Goddesses to be set in the Pagan Temples , always drew their Pictures by the Faces and Complexions of his Harlots , that the Objects of his impure Love might have Veneration , and a Divinity attributed to them , under the Titles , and pretence of Minerva , Juno , Diana , and the other Goddesses ador'd by the Heathens . This Impiety in an Idolater , is resembled by Men who fancy Happiness , ( that is a spiritual divine Perfection enjoyed in the glorious Vision of God ) to be a carnal Fruition , and having with sensible Colours and Lineaments represented it agreeable to their brutish Faculties , place it in their Hearts , and sacrifice all their Thoughts , Affections , and Service to it . The Fancy is very powerful in Men upon a double account . 1. The Understanding naturally receives the Notions of Things by Phantasms that are still mixing in its Contemplations . While the Soul is confined to a Tabernacle of Flesh , it apprehends no Object without the precedent excitation of the Senses . From whence it is impossible , that a Person absolutely deprived of Sight from his Birth , should have an Idea of Light or Colours ; or that is born deaf , should conceive what Sound is , the Sense never having imparted an account of it to them . And the Image of the Object is not immediately transmitted from the Sense to the Mind , but first to the Imagination , that prepares it for its view . And from hence the sensual Fancy is so predominant in sweying the Judgment , and inclining the Will. As those Counsellors of State that have the Ear of the Prince , and are continually with him , by specious Informations , and disguising Truth , influence him to approve or reject Persons and Things according to the various Aspects given by them . The same Object propounded in a dark confused manner , weakly moves us , but varnisht and beautified with lively and pleasant Colours by the Imagination , is armed with such Power that ravishes the esteem of the Mind , and consent of the Will. Now Celestial Happiness being purely Spiritual , such as Eye hath not seen , nor Ear heard , nor entred into the Heart of Man to conceive , though some discoveries be made of it by Revelation , yet the Imagination makes such an obscure detracting Idea of it , that it affects no more , than a dead Shadow drawn in some imperfect Lines of an exquisite Beauty : But when the Fancy is warmed and enlivened by the presence of sensible Objects , it makes a vigorous impression of them upon the Mind , and that represents the Pictures of Pleasure as very lovely and delightful to the Will , which presently imbraces them . 2. The Fancy has a marvellous force upon the sensitive Appetite , that eagerly desires what is represented as pleasant , though the enlightned Mind sees through the Temptation , and knows 't is a meer Dream , that brings neither solid nor durable Joy. One in a Feaver is pleased by imagining Fountains and Streams , though he knows that imaginary Waters cannot quench his Thirst , nor afford the least real Refreshment . Now the sensitive Appetite being inflam'd by the Fancy , imparts a contagious Fire to the Will , and that induces the Mind , either to concur with it , and palliate the deceit , and to judg favourably according to its Inclinations , or makes it slack or remiss in its Office , diverting the Thoughts from what might controul the Appetite ; or if the Understanding still contradicts , yet 't is in so cold and speculative a matter , that the Law of the Members rebels against the Superior Light , and is too strong for the Law of the Mind , and that Saying is verified , Video meliora probóque Deteriora sequor . I see what is worthy to be chosen , but pursue what is to be abhorr'd . Thus miserably weak are the rational guiding Powers in Man since his Fall , thus imperious and violent the brutish Faculties . In short , illusion and concupiscence are the principal Causes why the most noble and divine Good is undervalued and rejected in comparison of inferior transitory Vanities . O the cheap Damnation of beguiled Souls ! A Mess of Pottage was more valuable to Esau , than the Birth-right that had annext to it the Regal and Priestly Dignity . Unwise and unhappy Wretches ! that follow lying Vanities , and forsake their own Mercies . Thus I have briefly set down the process of Mens foolish choice in this degenerate State. Now that we may with a free uncorrupted Judgment compare things in order to a wise Choice of true Felicity , it follows from what has been said , that as the Apostle in obeying his Heavenly Commission , conferr'd not with Flesh and Blood. We must not in this matter of infinite importance , attend , 1. To the Suggestions and Desires of the Senses and carnal Appetite , which are the worst Counsellors , as being uncapable of judging what is our proper Happiness , deceitful and importunate . First , They are uncapable of apprehending Spiritual Eternal Things , which alone bring fit and compleat satisfaction to the Soul , and cannot look forward to the end of sinful Pleasures , and ballance the terrible Evils they leave at parting , with the slight vanishing content that springs from their Presence . Therefore as blind Persons lay hold on things they feel , so the sensitive Faculties , that are blind and brutish , adhere to gross present enjoyment , not understanding the pure spotless Felicity that is to come , and despising what they do not understand . Now who would in an Affair upon which his All depends , advise with Children & Fools , whose Judgment of things is without Counsel , their Counsel without Discourse , their Discourse without Reason ? There is nothing more contrary to the order of Nature , than for Men that should affect with Judgment , to judg by their Affections . 2. The Carnal Appetite with its Lusts are very deceitful , a Party within holding correspondence with our Spiritual Enemies , the Armies of evil Angels , so active and assiduous in conspiring and accomplishing the Damnation of Men. The Devil in Scripture is called the Tempter by way of eminence , who manages and improves all Temptations , and his pernicious Design is by the Objects of Sense , ordered and made more alluring and killing by his various Arts , to engage the Affections into a compliance , and so to gain the Will. Now our great danger is not so much from Satan the Enemy without , as from the Carnal Appetite , the Traitor within , that gives him the first and easy entrance into the Soul. He can only entice by representing what is amiable to Sense , but the corrupt Appetite inclines to the closing with it . He tempted Jesus Christ , but was repell'd with shame , having found nothing within him to work upon . The perfect regularity of Faculties in our Blessed Saviour was not in the least disorder'd neither by his fairest Insinuations , or most furious Assaults . And we might preserve our innocence inviolable notwithstanding all his Attempts , did not some corrupt Affection , cherish'd in our Bosoms , lay us naked and open to his poison'd Darts . The Apostle Peter , who had a Spiritual Eye , and discern'd wherein the strength of our great Enemy lies , admonishes Christians , Dearly Beloved , I beseech you , as Strangers and Pilgrims , abstain from fleshly Lusts , that war against the Soul. And we are told by him , That the Corruption that is in the World , is through Lust. The outward Objects are useful and beneficial in their kind , the abuse of them is from Lust. The Poison is not in the Flower , but in the Spider . 'T is therefore infinitely dangerous to consult , or trust our carnal Faculties in this matter , for they are brib'd and corrupted , and will commend temporal things to our choice . 3. The sensual Affections are so numerous and clamorous , so vehement and hasty , that if they are admitted to counsel and give the decisive Vote , the Voice of Conscience will not be heard or regarded . In concernments of a lower Nature , 't is constantly seen , that nothing more disturbs Reason , and makes Men improvident & precipitant in their Determinations , than a disordered Passion . From hence , 't is a prudent Rule , That as 't is not fit to eat in the height of a Fever , because the Meat feeds the Disease , by increasing the feverish , not the vital heat : so 't is not good to deliberate in the heat of any Affection . For then the Thoughts strongly blow up the Passion , and smother Reason , and the Mind is rather a Party than a Judg : but after the declination of that Fever in the Soul , in a quiet interval , 't is seasonable to consider . Now if any simple Passion when moved , transports and confounds the Mind , and makes it uncapable of judging aright , much more the love of the World , an universal Passion that reigns in Men , and has so many swarming desires answerable to the variety of sensible things , and therefore is more unruly , lasting and dangerous than any particular Passion . In short , sensual Affections captivate the Mind , and hinder its due considering the folly and obliquity of the carnal choice , and when incens'd ( as distracted Persons whose Strength grows with their Fury ) violently break all the restraints the understanding can apply from reason and revelation . 2. In order to make a right Choice , we must be very watchful lest the general Example of Men taint our Reason , and cause an immoderate esteem of temporal things . The whole World lies in Wickedness , in a sensual Sty , without Conscience of its Misery , or care of regaining its Happiness , deceived and pleased with shews of Felicity . The way to Hell is broad , as the inclinations of the licentious Appetite ; pleasant , as the delights of Sense ; so plain and easy , that Men go to it * blindfold ; and so frequented , that it would force Tears from any considering Person , to see Men so hasty to meet with Damnation . When Calisto the Harlot reproach'd Socrates that there were more followers of her Beauty than his Wisdom ; the † Philosopher replied , That was not strange , because it was much easier to draw them in the way of Pleasure , that is steep and slippery , than to constrain them to ascend to Vertue , seated on a Hill , where the ascent is slow , and with toil and difficulty . Now there is nothing more contagious than Example . We blindly consent with the Multitude , and are possest with foolish Wonder , and carnal admiring of worldly Greatness , Treasures and Delights , neglecting to make a due estimation of things . 'T is the ordinary Artifice of the Devil to render temporal things more valuable and attractive to particular Persons , from the common practice of Men who greedily pursue them as their Happiness . As some crafty Merchants , by false reports raise the Exchange , to advance the price of their own Wares . The Men of the World are under the direction of Sense , and think them only to be wise and happy that shine in Pomp , abound in Riches , and overflow in Pleasures . The Psalmist tells us of the prosperous Worldling , that while he lives , he blesses his Soul ; and Men will praise thee when thou dost well to thy self . By vicious imitation our Judgments are more corrupted , and our Passions rais'd to higher degrees for painted Vanities . The Affections in the pursuit of earthly things are inflam'd by the contention of others . And when holy Desires and Resolutions spring up in Men , yet so powerful is the custom of the World , that they often become ineffectual . As a Ship whose Sails are fill'd with a fair Wind , but makes no way , stopt by the force of the Current . Now to fortify us against the pernicious influence of Example , consider , 1. 'T is most unreasonable in this Affair of so vast moment to be under the direction of the Multitude . For the most are sottish and sensual , govern'd by the uncertain motions of a giddy voluble Fancy , and roving impetuous Passions ; so that to be led by their example , and disregard the solid immortal rules of heavenly Wisdom , is as perfect madness , as for one to follow a herd of Swine through the Mire , and leave a clean Path that lies before him . If there were but few in an Age or Country that were deluded with false Appearances , it would be a disgrace to imitate the practice of the Foolish : and shall the great numbers of the Earthly-minded give Reputation and Credit to their Error ? He were a strange Fool indeed , that should refuse a single piece of counterfeit Money , and receive a great heap in payment , as if the number added a real value to them . 'T is therefore a necessary point of Wisdom to devest all † vulgar Prejudices , to separate our selves from the Multitude , that we may see the vanity of Things that dazle inferior Minds . 2. Consider the universal Judgment even of the worldly Men in their last and serious Hours , when the Prospect of Eternal Things is open before them . How vastly different are their Apprehensions of Temporal Things in the review , from what they were in their vicious Desires ? How often do they break forth in the sorrowful Words of the Apostle , We have been toiling all Night , and caught nothing ? When there are but a few remaining Sands in the Glass of Time , and Death shakes the Glass before them , how powerfully do they preach of the emptiness and uncertainty of Things below , and sigh out in Solomon's Phrase , All is vanity ? And this is more singularly observable in those who have had the fullest enjoyment of earthly Things . How do they complain of the vain World , and their vainer Hearts , when Experience has convinc'd them of their woful Folly ? Solomon who was among other Princes , as the Sun in the midst of the Planets , that obscures them by his illustrious Brightness , He that had surveyed this Continent of Vanity , to make an Experiment whether any satisfaction could be found in it , at last sadly declares , that all things here below are but several kinds and ranks of Vanities , as ineffectual to make Men happy , as counterfeit Jewels of several Colours are to enrich the Possessor . Nay they are not only Vanity , but Vexation , an empty show that has nothing real , but the vexation of disappointment . And shall we not value the judgment of Men when they are best instructed , and give credit to their Testimony when they are sincere ? Certainly in their Approaches to the Divine Judgment they are most considerate and serious , they have the truest and justest thoughts of Things , and most freely declare them . O the astonishing Folly of Men ! they will not be convinc'd of the error of their ways , till they come to the end of them , and the Sun is set , and no time remains for their returning into the way of Life . I shall proceed to shew further what is necessary to direct us in our choice , that we may not fall into the double Misery , of being deceived with a false Happiness for a little time , and deprived of true Happiness for ever . First , A sound and stedfast belief of unseen Eternal Things . Secondly , Serious Consideration of the vast difference between things that are the objects of Sight , and that are the objects of Faith. First , The sound and stedfast belief of Eternal Things is requisite to direct our choice aright . Faith is the substance of things hoped for , the evidence of things not seen . It assures us of their reality and worth as if they were before our Eyes , and in our actual Possession . This Divine Light governs and conducts the Will to choose wisely , and excites all the practick Powers for the preventing the greatest Evils , and the obtaining perfect Felicity . When the Devil , the deadly Flatterer , by inviting representations of the World intices the Heart , the serious belief of the future reward so glorious and eternal , disgraces the most splendid Temptations , and makes them ineffectual . This is the Victory that overcomes the World , even our Faith. If tempted to Lasciviousness by the allurements of an earthly Beauty , Faith represents the angelical lustre of the Saints , when they shall come with the unspotted Lamb in his glorious appearance , and this unbinds the Charm , and makes the tempting Person an object not of Desire , but Aversation . If tempted with Honour to a sinful compliance , Faith represents so convincingly the Glory which all those who preserve their Conscience and Integrity inviolable , shall receive at the universal Judgment , in the presence of God , and the holy Angels , ( as our Saviour has promis'd , He that serves me , him will my Father honour ) and the confusion wherein the most honourable Sinners shall then be cover'd , that with a generous disdain all secular honours will be despised . And it is as powerful to enervate the Temptation of temporal Profit . We read of Moses , that by Faith , when he was come to Years , ( and therefore more capable to understand and enjoy what Felicity the brightest Honours and greatest Riches could afford ) refused to be called the Son of Pharaoh 's Daughter ; chusing rather to suffer Affliction with the People of God , than to enjoy the Pleasures of Sin for a season ; esteeming the reproach of Christ greater Riches than the Treasures of Egypt : for he had respect to the recompence of Reward . And all the Evils which a wicked World , inspir'd with rage from Satan , can threaten to fright us from our Duty , Poverty , Disgrace , Banishment , nay Torments and Death , those terribles visu formae , so heightned by the carnal Fancy , are easily overcome by a sincere and strong Believer . Thus some who were urged by such motives to renounce their Religion , told the Persecutors , that Life was not sweet to them if they might not live Christians , nor Death bitter if they must die for Christ. A lively firm perswasion of the excellence and eternity of the Reward , what miraculous effects would it produce ? Nothing would be impossible within the compass of our Duty , either to do or suffer in order to a glorious Immortality . Faith has a celestial Power , a magnetick Virtue to draw up the Heart from the Earth , and fastens it to things above . It is not imaginable that a clear-sighted Soul , that sees a Good infinitely great , should reject it for mean things to please the lower Desires . We may as probably imagine , that a skilful Jeweller would part with the richest Oriental Pearls , for Cherry Stones to play with Children . From hence we may discover the true cause of the neglect of the great Salvation offered in the Gospel , the Word preached does not profit , not being mixt with Faith in them that hear it . It is astonishing to consider that Earth should contend with Heaven for our Affections , and prevail against it ; that Vanity should turn the Scale against the exceeding and eternal weight of Glory ; that Men should pursue fleeting Shadows , and neglect the most excellent Realities , as if they could be happy here , and continue for ever , and hereafter there were neither Happiness nor Eternity . But this releases the wonder , that all Men have not Faith. Eternal Things are not of conspicuous moment in the carnal Ballance . Some are Infidels in Profession , openly declaring themselves to be without Religion , without God , and have the same credit of the Heaven and Hell discovered in the Gospel , as of the Elysian Fields , and Stygian Lake , the Fables of the Poets . These live as if they should never die , and die as if they should never live in the other World , as if Death caused so deep a sleep , that the Voice of the Son of God could not awaken them at the last day . Their Unbelief is not from Reason , but vicious opposite Affections ; for the truth of the Eternal State is so clearly revealed , and strongly establish'd in the Gospel , that the sincere Mind must readily assent to it . But the Wicked cannot delight in the discovery of that for which they are unprepared , and therefore try all ways to elude the Force of the most satisfying Arguments . Their Infidelity is obstinate and incurable . An instance whereof we have in the Pharisees , who rejected our Saviour . Tho all the Characters of the Messiah were conspicuous in his Person , tho his Doctrines were confirmed by Miracles , yet they would not yield up themselves to that omnipotent conviction , so strong were their carnal Prejudices against his humble State , and holy Doctrines . That Reproach is more justly due to Infidels under the Gospel , than to Israel in the Prophet : Who is blind as my Servant ? The Heathens who are blind from their Birth , and have only some glimmering apprehensions that Eternity succeeds Time , are less culpable than those who have infinitely more reason to believe it , and yet believe it less . The Plea for them will be a terrible Accusation against such Unbelievers . If a blind Person falls , it moves Compassion ; but if one voluntarily shuts his Eyes against the Sun , and refuses the Direction of the Light , and falls from a Precipice , his Ruin is the just Consequence of his Folly. Simple Ignorance excuses as to the degrees of the Fault , but affected wilful Ignorance , now Reason and Revelation with united Beams give so clear a prospect into the Eternal World , aggravates the Guilt and Sentence of such Unbelievers . Besides , the most who are Believers in Title , are Infidels in Heart . Our Saviour tells the Jews , who pretended the highest Veneration to the Writings of Moses , That if they had believed Moses , they would have believed him , for Moses wrote of him . If Men did seriously believe such an excellent Reward , as the Gospel propounds , would it be a cold unperswasive Motive to them ? The depravation of the Will argues a correspondent defect in the Mind ; though not absolute total Infidelity , yet such a weakness and wavering in the Assent , that when Temptations are present and urgent , and it comes to actual Choice , Sense prevails over Faith. This will be clear by Universal Experience in temporal Things . The probable hope of Gain , will make those who are greedy of Gold , prodigal of their Lives , and venture through tempestuous Seas to accomplish their Desires . And if the belief were equal , would not Men do or suffer as much for obtaining what is infinitely more valuable ? A firm Assent would produce adherence , and Faith in the Promises , Fidelity in obeying the Commands of Christ. Tertullian propounds it as a powerful incentive to the Martyrs , Quis ergo non libentissimè tantum pro vero habeat erogare , quantum alii pro falso ? Who would not joyfully sacrifice Life and all its Indearments , to obtain true Blessedness , which others do for the vain Appearance of it ? Men may be as truly Subjects without subjection , as Believers without a Heavenly Conversation , which is inseparable from the Reality of Faith. Many in the Bosom of the Church are as truly , though not so notoriously , Infidels , as Turks and Heathens . Indeed even in true Believers the apprehension of eternal Things has such great allays , that temporal Things are over-valued and over-feared . A strong Faith in the Truth and Power of God , would make the glorious World so sure and near in our Thoughts , that with indifferent Affections we should receive good or evil Things here , Rejoice as if we rejoiced not , and mourn as if we mourned not . Our Lives would be so regular and pure , as if the Judg were to come the next Hour , as if the Sun did now begin to be darkned , and the Trumpet of the Arch-Angel were sounding , and the noise of the dissolving World were universally heard . Infidelity deads the Impression , and suppresses the reigning Power of Eternal Things in our Hearts . In short , Men are heavenly or earthly in their Choice and Conversation , as they are directed by the sincere Light of Faith , or misled by the false Beams of Sense . Secondly , The second Thing requisite in order to a wise Choice , is Consideration . For as by Faith the Vertue of the Reward is diffused through all the Faculties , and the Powers of the World to come are felt in the Soul ; so , by consideration , Faith is exercised and becomes effectual . This unites and reinforces the Beams of Eternal Truth , and inflames the Affections . As the Psalmist expresses himself , My Heart was hot within me while I was musing , the Fire burned . Heaven is a Felicity so glorious and attractive , that if duly considered , no Man can possibly refuse it : and Hell is a Misery so extream and fearful , that if seriously laid to Heart , none can possibly chuse it . The last End is to be conceived under the Notion of an infinite Good , without the least mixture of Evil , to which the humane Will swayed by the invincible Impression of Nature , has a tendency . The Liberty of Indifference is with respect to some particular good Things , which may be variously represented , so as to cause Inclination or Aversion . Those Men who believe Eternal Life is the Reward of Holiness , yet with a careless Inadvertency pass over their Duty ; and that Eternal Death is the Wages of Sin , yet securely continue in it , is more wonderful than to see Martyrs sing in the Flames ; and the great Cause of it is the neglect of Consideration . This is assigned to be the Cause of that unnatural and astonishing Rebellion of Israel against God their Father and Sovereign : Hear , O Heavens , and give Ear , O Earth : for the Lord hath spoken , I have nourished and brought up Children , and they have rebelled against me . The Ox knows his Owner , and the Ass his Master's Crib : but Israel doth not know , my People doth not consider . This Duty as it is of admirable Advantage , so 't is universally necessary ; for all are equally concern'd , and it is within the Power of all to perform . Though Men cannot convert themselves , yet they may consider what is preparatory to Conversion . For the Will may turn the Thoughts of the Mind to any sort of Objects . I will briefly shew the Nature of this Duty , and how to manage it for spiritual Profit , and those Objects from whence our Thoughts derive vigour for the swaying of the Will and the Conduct of the Life . 1. The Nature of Consideration is discovered by its End , which is this ; That the Mind being satisfied in the just Reasons upon which the Choice of Heaven is to be made , the Will and Affections may be engaged in an earnest joyful and constant pursuit of it . And in this respect it differs from simple Knowledg , and naked Speculation , that informs the Mind without Influence and Efficacy upon the Heart : Like a Garland of Flowers that adorns the Head without any benefit and refreshing to him that wears it . And practical Meditation differs from the study of Divine Things in order to the instructing of others . That is like a Merchant's buying of Wine for Sale , this like providing it for our own use . 2. That the Consideration of Eternal Things may be effectual , it must be , 1. Serious and deliberate . For the Affair is great in reality above all possible Conception or Comparison . All other things , how considerable soever in themselves , yet respectively and in parallel with this , are of no account . Our Saviour told Martha , One thing is necessary : Mary hath chosen the better part , that shall not be taken from her . What Instance can be of equal moment with that of entertaining the Son of God ? Yet a serious attention to the Words of Eternal Life dropping from his Lips , was more necessary than making provision for him . The greatest and most weighty Affairs in the World are but a vain Employment , but Irregularity and Impertinence , in compare with Eternal Salvation . And the greatest solemnity of Thoughts is requisite , to undeceive the Mind , and ingage the Will for Heaven . 'T is very observable that Errors in Judgment and Choice spring from the same Causes , the not sincere and due weighing of Things . In the decisions of Questions , Truth is discovered by comparing , with an equal staid Attention , the Reasons of the one and the other part : But when some vicious Affection contradicts the Truth , it fills the Mind with Prejudices , that it cannot impartially search into Things , and is deceived with specious Fallacies , with the Image of Truth . For according to the present application of the Mind 't is determined , and Passion strongly applies it to consider that which is for the Carnal Interest , and consequently Inclination , not Reason , is the Principle of the Perswasion . And this is more evident in Mens foolish Choice : As the Eye cannot see but what is visible , nor the Understanding conceive what is not Intelligible , the Will cannot love and chuse what is not amiable , at least in shew . If the Devil did appear without a Disguise , he would have no Power to perswade , but in all his Temptations there is the mixture of a Lie to make it pleasant . He presents a false Perspective , to make what is but superficial appear solid and substantial . And the carnal Heart turns the Thoughts to what is grateful , without seriously considering what is infinitely better , and accordingly chuses by the Eye of Sense , the happiness of this World. Therefore till Eternal Things are open'd in the view of Conscience , and the Mind calmly considers by the Light of Faith their Reality and Greatness , no right valuation , nor wise choice can be made . Besides , the most clear and rational enforcements by the actings of the Thoughts , are necessary to make a strong impression on the Affections , and rescue them from the captivity of the Flesh. In other things as soon as the Mind is inlightned , the Will resolves , and the inferior Faculties obey ; but such is the resistance of the carnal Heart , that altho 't is evident from infallible Principles there is an everlasting Glory , infinitely to be preferr'd above the little appearances of Beauty and Pleasure here , yet the most piercing Reasons enter heavily without earnest inculcation . Slight or sudden Thoughts may produce vanishing Affections of complacence , or distaste , and fickle Resolutions , that like sick Feathers drop away , and leave the Soul naked to the next Temptation ; but solemn and fixed Thoughts are powerful on the Heart , in making a thorow and lasting Change. When the Clouds dissolve in a gentle Shower , the Earth drinks in all , and is made Fruitful ; but a few sprinkling Drops , or a short storm of Rain , that wets only the Surface , without sinking to the Root , is little beneficial . In short , there may be some excitations to Good , and retractions from Evil , some imperfect faint essays towards Heaven , from an impulse on the Mind ; but solid Conversion is produc'd by deliberate Discourse , by the due consideration and estimation of things , 't is rational and perpetual . 2. Consideration must be frequent , to keep eternal Objects present , and powerful upon us . Such is the natural Levity and Inconstancy , Sloth and Carnality of the Mind , That the Notions of Heavenly Things quickly pass through , but of Earthly abide there . If a Stone be thrown upwards , it remains no longer in the Air , than the impression of the force by which it was thrown continues ; but if it falls on the Earth , it rests there by Nature . When the Soul is raised in contemplation to Heaven , how apt is it to fall from that height , and lose the esteem , the lively Remembrance and Affections of Eternal Things ? But when the Thoughts are excited by the presence of what is pleasing to Sense , the withdrawing the Object does not deface the Idea of it in the Memory , nor lessen the Conceit , nor cool the Desires of it , because the Heart is naturally inclined to it . Therefore 't is necessary every day to refresh and renew the conceptions of eternal Things , that although they are not always in act , yet the efficacy may be always felt in the Heart and Life . The Soul habituated to such Thoughts will not easily yield to Temptations , that surprise and overcome others that are Strangers in their Minds to the other World : Nay the presence of Temptations , as by Antiperistasis , will reinforce the Resolutions for Heaven ; like the pouring Water upon Lime , that revives a hidden Fire in it , which seems a natural Miracle . 'T is therefore of great advantage frequently to sequester our selves from the World , to redeem Time from secular Affairs , for the recollecting of our Thoughts and their solemn exercise upon the Eternal World. Sense that reveals natural things , darkens spiritual . How can the Thoughts be fixt on invisible things so distant from Sense , if always conversant with secular Objects that draw them down ? In the silence of the Night a small Voice is more distinctly heard , and a little distant Light more clearly seen : so when the Soul is withdrawn from the noisy throng of the World , and outward things are darkned , the Voice of Conscience is better heard , and the Light of Heaven more perfectly received . 3. Consideration of Eternal Things must be with present Application to the Soul. 'T is not the meer conviction of the Mind , but the decree of the Will that turns Men from Sin to Holiness , from the Creatures to God. The Heart is very deceitful , and by variety of shifts and palliations is disposed to irresolutions and delays in spiritual Concernments . How often does the miserable Sinner contend with himself , and while Conscience urges him to seek the Kingdom of Heaven , and the Affections draw down to the Earth , the carnal part prevailing over the rational , he overcomes , and is overcome , he is convinced and condemned by his own Mind . Till Consideration issues in this , that with setled Judgment and Affections the Soul determines for God and Heaven , 't is without profit . Therefore in the managing this Duty , 't is our Wisdom not to be curious and inquisitive after subtile Conceptions , and exalted Notions of the future State , that little confer to the making the Heart better , but to think seriously on what is plain and evident , and most useful to produce a present lasting Change. It were egregious Folly in a Man , that for the use of his Garden , should with great labour fetch Water from distant Fountains , and neglect that which springs up in his own Ground . That Meditation is profitable which produces not new Thoughts , but holy and firm resolutions of obeying God in order to the full enjoying of him for ever . To perswade us to the serious practice of this Duty , there are many Enforcements . Is any Man so foolish , so regardless of his Convenience , to purchase a House wherein he must live all his Days , and will not first see whether it will be convenient , and secure for his Habitation ? Shall we not then consider Heaven the Mansion of Blessedness , and Hell the Seat of Misery and Horror ? for according as we chuse here , we shall be in the one or other place for ever . I shall in the fourth part of this Treatise , endeavour to represent something of the inexpressible Misery of the Wicked hereafter , and shew how congruous and powerful the Thoughts of it are to restrain Men from Sin ; but at present shall briefly excite to the Meditation of the Heavenly Glory , as the most noble , delightful and fruitful Work of the Soul , whiles confin'd to the Body of Flesh. 'T is the most exalted Exercise of the Mind , the purest converse with God , the Flower of consecrated Reason . 'T is most like the Life of glorified Spirits above , who are in continual contemplation of the Divine Excellencies , and 't is most raised above the Life of Carnal Men , that are sunk into Sensuality and Brutishness . 'T is the most joyful Life , in that it sheds abroad in the Soul Delights that neither satiate , nor corrupt , nor weaken the Faculties , as the Delights of Sense do , but afford Perfection as well as Pleasure . 'T is the most profitable Life . As in those parts of the Earth where the Beams of the Sun are strongly reflected , precious Metals and Jewels are produc'd , wherein the refulgent resemblance of that bright Planet appears : so the lively and vigorous Exercise of the Thoughts upon the heavenly Glory , will produce heavenly Affections , heavenly Discourses , and a heavenly shining Conversation . This will make us live like the blessed Society above , imitating their Innocence and Purity , their joyful , entire and constant Obedience to God. This confirms the Holy Soul in its Choice , with an invincible efficacy against the Temptations and Lusts of the World. The serious considering Believer is filled with ravishing Wonder of the Glory that shall be revealed , and looks down with Contempt upon the Earth , and all that has the Name of Felicity here . All the Invitations , nay Terrors of the World , are as unable to check his pursuit of his blessed End , as the Breath of an Infant to stop the high flight of an Eagle . But how rare and disused a Duty is this ? How hardly are Men induc'd to set about it ? Business and Pleasures are powerful Diversions . Some pretend Business as a just Cause , but in vain ; for the one Thing necessary challenges our principal Thoughts and Care. Besides , there are intervals of Leisure , and the Thoughts are always streaming , and often run waste , which directed aright , would be very fruitful to the Soul. The true Cause of this neglect is from the inward temper of Men. Carnal Pleasures alienate the Mind , and make it unfit for the deep serious actings of the Thoughts upon Eternal Things . I have said of Laughter , Thou art mad ; it makes the Mind light , and vain , and desultory . As a distracted Person by every motion of Fancy flies from one thing to another without Coherence . The Heart fill'd with cloudy Cares , and smoaky Fires , with Thoughts and Desires about worldly Things , is unprepar'd for such a clear , calm , and sedate Work. A Carnal Person can taste no sweetness , feel no relish in the Meditation of Heaven , nor any Spiritual Duty . 'T is as if one should take some delicious Fruit into his Mouth , a Peach , or the like , without breaking the Skin ; it would be rather a trouble , than pleasant . Nay , the Gospel expresly declaring , That without Holiness no Man shall see God ; those who by vicious Affections are ingaged in any sinful way , being conscious of their Guilt and unpreparedness , and that while such , they are under a peremptory exclusion from celestial Glory , cannot endure the thoughts of Heaven . The Divine Presence is their Torment , and the serious consideration of it , is to bring them before God's holy and just Tribunal , to accuse and condemn them . I shall now take a particular view of those Objects , from whence Consideration derives Vigour , for the inclining of the Will to a right Choice , and for regulating the Life . 1. Consider the End for which Man was designed in his Creation , why endued with rational and noble Powers of Soul , and plac'd by the Soveraign Maker in the highest rank of so numerous and various Natures that fill the Universe . Is it to raise an Estate , to shine in Pomp , to enjoy sensual Pleasures for a little while , and after the fatal term to be no more for ever ? Was he sent into the World upon as mean a Business as that of the foolish Emperor , who employed an Army , furnish'd with all Military Preparations , to gather Shells upon the Sea-shore ? This were , according to the passionate expostulation of the Psalmist , to charge God that he had made all Men in vain . Reason and Scripture tells us the End of Man is to glorify and enjoy God , the obtaining whereof makes him perfectly happy , and the missing of it perfectly miserable . This is a fundamental Truth , upon which the whole Fabrick of Man's Duty and Felicity is built . Without this Foundation , our Faith presently sinks . If the clearness of this principle be obscur'd , we shall wander from the way of Eternal Life , and not only lose the way , but the remembrance and desire of it . Thinking is the property of the reasonable Soul , and the just order of Consideration is , that the Mind primarily regards this supream directive Truth that is to govern all our Actions . 'T was prudent Counsel that * one of the Antients gave for composing a Book , that the Author frequently reflect upon the Title , that it may correspond in all the parts with his original Design . Thus it becomes a Man often to consider the End of his Being , that the course of his Life may have a direct tendency to it ▪ and the more excellent our End is , the more constraining is the necessity to prosecute it . 'T is of great Efficacy to reflect upon our selves , Whither do my Thoughts and Desires tend ? For what do I spend my Strength , and consume my Days ? Will it be my last Account , how much by my Prudence and Diligence I have exceeded others in temporal Acquisitions ? If a General were at play while the Armies are engaging , would it be a noble Exploit for him to win the Game , whiles his Army for want of conduct loses the Victory ? Will it be profitable for a Man to gain the World , and lose his Soul ? Let Conscience answer in Truth . 'T is observable what is reported of a † noble Forreigner , that on his Birth-day , reflecting upon the Age of his Life , he was surpriz'd with grief , and struck with Astonishment , that without a due Sense of the proper Business and End of Life , he was arrived to that Age , when our Days begin to decline . In an instant all things seem'd to change appearance in his view . Then first ( says he ) I perceived I was a Man , for before I had not resolved for what I should employ my Life . The issue was , his serious Resolution unfeignedly to honour God , sincerely to confess Christ , to place his Felicity in Holiness of Life , and most zealously to follow it . Let any one that is not of a reprobate Mind , and an incorrigibly depraved Heart , duly consider the sublime and supernatural End of Man. O what a marvellous change will it make in him , of Carnal into Spiritual ? nay it would be a kind of Miracle if he continued in his sinful State. How will it transform him into another Man , with new Valuations , new Affections and Resolutions , as if he were born again with a new Soul ? How will it amaze him that his whole course has been a contradiction to the wise and gracious design of God , that all his Industry has been a race out of the way , a perpetual diversion from his main Business , that his Life has been fruitless and dead to the true End of it ? How will he be confounded at his former Folly ? Then alone we act with Understanding , when mov'd by our blessed End , and our Actions by a strict tendency without variation issue into it . 2. Consider attentively the Objects that stand in competition for our Choice , the present World and Heaven , to make a judicious comparison between them in their Quality and Duration . First , in their Quality . The things of the World , according to the judgment of God himself , who is only Wise and Good , and has the highest Authority to decide in the case , are but fallacious appearances of Happiness , meer Vanity . And certainly the Creator knows the true worth of all things , and would not disparage his own Works , but would undeceive Men that are apt to judge and choose by the Eye of Sense . The Apostle tells us , That an Idol is nothing in the World ; although the matter of it may be of Gold , or Marble , or Wood , yet it has no divine Perfection , which the Idolater attributes to it . So all worldly things , in which Men place their chief Care , and Confidence , and Joy , though they have some degrees of Goodness , and are a transient relief to us in our passage to Eternity , yet they are nothing as to perfect Felicity . 'T is meerly Opinion and Conceit that makes them so valued and pleasing , like a rich Dye to a slight Stuff from whence its Price arises . Reason is either obscur'd , or not obeyed , when the World is the Object of our Choice . Now what are these Appearances of Beauty and Pleasure , compar'd with a Blessedness that is truly infinite ? Carnal Joy smiles in the Countenance , flatters the Fancy , touches the Sense , but cannot fill the Heart , but the Favour of God satisfies the Soul. Thou hast put Gladness into my Heart , more than when their Corn and Wine increased . Carnal Joy in its highest elevation in the time of the Harvest and Vintage , is incomparably less than Spiritual Joy that springs from the Light of God's Countenance . The World cannot fill the narrow capacity of our Senses , but divine Joys exceed our most inlarged comprehensive Faculties . The Eye is not satisfied with seeing , nor the Ear with hearing ; but the Peace of God passes all Vnderstanding . The Things of the World are of a limited Goodness ; Wisdom is not Strength , nor Learning Riches , nor Beauty Fruitfulness : But God is a Vniversal Good , in whom are all Attractives to raise and satisfy our Desires . If Men did consider , they would distinguish and despise in comparison all that is named Felicity here , with the Favour of God. To seek for satisfaction in the Creature and forsake him , is as if one desirous to see the Light should withdraw from the presence of the Sun , to borrow it from a weak Ray reflected by some obscure Matter . Now if there be so vast a difference in their Nature , as between a painted Vapour , and the solid glorious Good , between Finite and Infinite , why is there not a difference accordingly in our Esteem , Affections and Respects to them ? How unreasonable is it that a Soul capable of God , should cleave to the Dust ? It would be most egregious folly to hang a Weight , that is able to turn a great Engine , upon a small Clock : 't is incomparably more foolish , when the love of Happiness , the weight of Humane Nature , which applied aright , will turn our Desires to Heaven , is only used to give vigorous motion to our Endeavours about earthly Things . 2. Consider their Duration . The Apostle tells us , that the main scope of his Actions was Things invisible ; and gives the reason of it , For the things that are seen are Temporal ; but the things that are not seen are Eternal . To insist upon the vast difference between Temporal and Eternal , may seem needless : for the first Notions of things are of such uncontroulable clearness , that an attempt to prove them , is to light a Candle to discover the Sun. Yet this Principle drawing after it such powerful Consequences for the government of our Hearts and Lives , and Conscience being so remiss , and the sensual Affections so rebellious , 't is needful to consider this seriously , that what is really assented to in Speculation , may not be contradicted in Practice . Now who can unfold the infinite Volume of Ages in Eternity ? The Understanding of an Angel can no more comprehend what is incomprehensible than the Mind of a Man. A Snail will pass over an immense space as soon as an Eagle : for though one dispatches more way than the other , yet both are equally distant from arriving to the end of what is endless . But that the Conception of Eternity may be more distinct , and affecting , it is useful to represent it under some temporal Resemblances , that sensibly , though not fully , express it . Suppose that the vast Ocean were distilled drop by drop , but so slowly , that a thousand Years should pass between every drop ; how many millions of Years were required to empty it ? Suppose this great World in its full compass , from one Pole to another , and from the top of the Firmament to the bottom , were to be fill'd with the smallest Sand , but so slowly , that every thousand Years only a single Grain should be added ; how many Millions would pass away before it were filled ? If the immense Superficies of the Heavens , wherein are innumerable Stars , the least of which equals the magnitude of the Earth , were filled with Figures of Numbers without the least vacant space , and every Figure signified a Million , what created Mind could tell their Number , much less their Value ? Having these Thoughts , I reply ; The Sea will be emptied drop by drop , the Universe fill'd grain by grain , the Numbers written in the Heavens will come to an end ; and how much of Eternity is then spent ? Nothing ; for still infinitely more remains . In short , what-ever is Temporal , extend the continuance of it to the utmost possibility of Conception , is infinitely short of Eternity . A Day , an Hour , a Minute , has some proportion with a thousand Years ; for that duration is determined by a certain number of Days , and Hours , and Minutes : but Millions of Ages have no proportion to Eternity , because 't is an indeterminable Duration . The Mind is soon tir'd and lost in searching after Numbers to represent it : 't is confounded and struck with amazing Horror , and can only direct the Eye upward or downward to the two Habitations of Eternity , the glorious and the miserable , Heaven and Hell. Now let us compare the Things of the present World with those of the future State. The first are measur'd by flying Time , the other remain in an unmoveable Eternity . The Comforts that spring from the Earth , suddenly wither and fall to it : the Tree of Life flourishes only above . Frequent changes from Prosperity to Adversity are the Properties of this mortal State. As those who are in Voyages at Sea , sometimes are in a calm , and presently suffer a storm , and are forc'd to alter their Course by the changing of the Winds ; so 't is with us in our passage here . But upon the first entrance into another World , all the variations of this are at an end . Verily every Man at his best estate is altogether Vanity . Surely every Man walks in a vain shew , surely they are disquieted in vain . The visible Felicity of Man is of no continuance . We may frequently observe in the Evening , a Cloud by the reflection of the Sun invested with so bright a Lustre , and adorn'd with such a pleasant variety of Colours , that in the judgment of our Eyes , if an Angel were to assume a Body correspondent to his Glory , it were a fit matter for it . But in walking a few steps , the Sun is descended beneath the Horizon , and the Light withdrawn , and of all that splendid flaming appearance , nothing remains but a dark Vapour , that falls down in a Showre . Thus vanishing is the shew of Felicity here . In this , Sense assists Faith ; for the experience of every day verifies what the Scripture declares , that the Fashion of this World passes away . And therefore the guilty Folly of Men is aggravated , to set their Eyes and Hearts upon that which is not . To see one passionately dote on a Face ruin'd and deform'd with Age , to be inchanted without a Charm , raises wonder , and exposes to contempt . Yet such is the stupidity of Men to embrace with their most entire Affections the wither'd Vanities of the World , that are hastening to their Period . 'T was a stinging reproach to Idolaters from God , None considers in his Heart , neither is their Knowledg nor Vnderstanding , to say , I have burnt part of it in the Fire ; yea , I have also baked Bread upon the Coals thereof ; I have roasted Flesh and eaten it ; and shall I make the residue an Abomination ? shall I fall down to the stock of a Tree ? And are not sensual Men equally guilty of such monstrous Folly ? for though universal Experience convince them , that all things under the Sun are fading , and that many times their dearest Comforts are snatch'd away from their Embraces ; yet who does advisedly consider , and say to himself , Shall I give my Heart to transient Shadows ? Shall I cherish vain Hopes , vain Aims and Desires of obtaining Happiness in a perishing World ? Altho the worshipping a Stock be Idolatry of grosser Infamy , yet 't is as foolish and as destructive to set our chief Love and Joy , that is only due to God , upon the Creature . And what follows in the Prophet is justly applicable to such Persons ; He feedeth on Ashes , ( that not only afford no nourishment , but is very hurtful to the Body ) a deceived Heart has turn'd him aside , that he cannot deliver his Soul , nor say , Is there not a Lie in my right Hand ? Thus Carnal Men are so blinded with their Affections to these short-liv'd Pleasures , that they cannot take the true liberty of judging and reflecting that they are deceived and delighted with empty Shadows that will suddenly end in disappointment and sorrow ? Briefly , these glittering Fictions and false Joys cannot please without an Error in the Mind , that shall last but a little while . And if you saw a distracted Person sing and dance , with a conceit that he is a Prince , would you be willing to lose sober Reason for his phantastick Pleasure , especially if you knew that his chearful Fit should suddenly change into a mournful or raging Madness for ever ? But the Blessedness above is unchangeable as God the Author and Object of it , Eternal as the Soul that enjoys it . And shall the World that passes away with the Lusts thereof , turn our Affections from the undefiled immortal Inheritance ? Shall the vanishing appearance , the fleeting Figure of Happiness be preferred before what is substantial and durable ? If a spark of true Reason , of sincere Love to our Souls be left , we shall count all things but dross and dung , that we may gain the Kingdom of Glory . Thus Eternity inlightens , thus it counsels us . To encourage us to seek the Kingdom of Heaven , I shall propound other Motives to Consideration . 1. God is very willing that Men should be saved and partake of his Glory . For this end , he has brought Life and Immortality to light in the Gospel . The Lord Jesus , the Sun of Righteousness , has dispel'd the darkness of the Gentiles , and the shadows of the Jews , and rendred the blessed and eternal State so clear and so visible , that every Eye may see it . Our assurance of it is upon infallible Principles . And though the excellent Glory of it is inexpressible , yet 't is represented under variety of fair and lovely Types to invite our Affections . Besides , God makes an earnest offer of Life to us in his Word , he Commands , Counsels , Excites , Urges , nay Intreats and Beseeches with infinite Tenderness , that Men will accept of it . Thus the Apostle declares , Now then wa are Embassadors for Christ , as though God did beseech you by us , we pray you in Christ's stead be reconciled to God. Is it not evident then beyond the most jealous suspicion , God is desirous of our Happiness ? Can we imagine any design , any insincerity in his Words ? Why should Heaven court a Worm ? 'T is his love to Souls that expresses it self in that condescending compassionate manner , to melt and overcome the perverse and hardned in Sin. And as his Words so his Works are a convincing Argument of his Will : His most gracious sustaining and supporting of sinful Men , his innumerable Benefits conferr'd upon them , in the provision of Good , and preservation from Evil , are for this End , that by the conduct of his merciful Providence they may be led to Repentance , and received into his Favour . And the temporal Judgments inflicted on Sinners , are medicinal in their Nature , and in his design to bring them to a sight and abhorrence of Sin , to prevent their final ruin : if they prove mortal to any , 't is from their obstinate Corruption . The time allowed to those who are obnoxious to his Justice every hour , is not a meer reprieve from Torment , but a space of Repentance to sue out a Pardon : They are spared in order to Salvation . The Lord is long-suffering to usward , not willing that any should perish , but that all should come to Repentance . But above all his other Works , the giving of his Son to be a Sacrifice for Sin , is an incomparable demonstration , how much he delights in the Salvation of Men. Since God has been at such cost to put them into a capacity of obtaining the Kingdom of unchangeable Glory , far transcending the earthly Paradise that was forfeited by Sin , we have the strongest assurance that he desires their Felicity . And how guilty and miserable will those Sinners be that when Christ has opened Heaven to us by his Blood , refuse to enter into it ? When Brutus the most noble Roman , propounded to a Philosopher his design to restore Rome to Liberty , he replied , That the action would be glorious indeed , but that so many servile Spirits that tamely stoopt under Tyranny , were not worthy that a Man of Vertue and Courage should hazard himself to recover that for them , which they did so lightly esteem . The Redemption of Mankind is without controversy the Master-piece of God's works , wherein his principal Attributes appear in their excellent Glory . But how astonishing is the unworthiness of Men , who wretchedly neglect Salvation , which the Son of God purchased by a Life full of Sorrows , and a Death of infinite Sufferings ? Blessed Redeemer ! may it be spoken with the humble , affectionate , and thankful sense of thy dying Love , why didst thou give thy self a ransom for those who are charm'd with their Misery , and with the most foul Ingratitude disvalue so precious a Redemption ? How justly shall they be for ever deprived of it ? Behold , ye despisers , and wonder , and perish . 2. Consider , this glorious Blessedness shall be the Portion of all that unfeignedly choose it , and earnestly seek it . This motive was inclosed in the first , but deserves a separate Consideration . And of this we have infallible assurance from the Word of God , who cannot lie . Godliness has the Promise of the Life to come . This is a faithful saying , and worthy of all acceptation . The hope of a Christian is so certain that 't is compar'd to an Anchor fastned in Heaven . And besides the Fidelity of his Word , God has given us Security of the Reward , the Life of his Son. This methinks should turn the Current of our Desires and Endeavours to Heaven . For notwithstanding all our toil and sweat , the labour of the Day and the watchings of the Night for the obtaining earthly things , yet we many times fall short of our aims and hopes . 'T was the observation of the wisest Man , I returned and saw under the Sun , that the Race is not to the Swift , nor the Battel to the Strong , neither yet Bread to the Wise , nor yet Riches to Men of Vnderstanding , nor yet Favour to Men of Skill ; but Time and Chance happeneth to all . Indeed such is the order of Divine Providence in the World , there must be different conditions of Men here , some Rich , others Poor ; some Noble , others Mean ; some in Command , others in Subjection . And from hence it is also evident , that neither Dignity nor Riches nor Pleasures are the Happiness of Man. For 't is not becoming the Wisdom and Goodness of God to make that the last end of the reasonable Creature , which though sought with Sincerity and Diligence , may not be obtained , or of which without his own consent he may be deprived . But civil distinctions and qualities are of no value and consideration with respect to the obtaining or excluding from Heaven . The rich and honourable that are in an exalted State , have not a more easy ascent and entrance into the Kingdom of God than those who are in the lowest degree . The Stars appear with the same bigness to him that stands in the deepest Valley as on the highest Hill. Is there any difference between the Souls of the rich and great in the World , and the Souls of the poor and despised ? Are they not equally the Off-spring of God , and equally ransomed by the most precious Blood of his Son ? Are they not equally capable of Eternal Rewards ? Are not the Promises of the heavenly Kingdom , equally addrest to every one that has an immortal Soul , that is faithful to his Duty and Covenant with God ? This should inspire all with flaming Desires , and draw forth their utmost Industry , and make them stedfast and unmoveable , always to abound in the Work of the Lord , knowing our labour shall not be in vain in the Lord. I know the Carnal Will is impetuous and impatient of delay ; and earnest for what is present with the neglect of the future Glory . But the unreasonableness of this is evident to all ; for 't is not a new and strange thing to sow in hopes of reaping a Harvest , for Men to be industrious and active on Land and Sea for future Advantage . Nay , 't is the constant practice of the World : The Merchant , the Husbandman , the Student , the Souldier , and every Man in the Circle of his Calling are visible Instances of this ; and tho many times the most flourishing Hopes are blasted , they are not discouraged . And is it not a sight full of wonder to observe Men chearful in Labours and Hardships in the Service of the World , to carry it so lightly as if they had Wings , and all for a poor and uncertain Recompence , and to be slow and languid in their Endeavours for a Reward as great and as sure as God is glorious and true ? How many ambitiously strive to please a Prince , and wait long in his Service , who is but a Man , and therefore variable in his Temper and State , sometimes is not willing to do what he can , and sometimes cannot do what he would to reward his Servants ? And is there not infinitely more reason we should labour to please God , who is the most liberal , and rich , and certain Rewarder of all that seek him ? 3. Consider how gracious the Terms are upon which Heaven is promised in the Gospel . Our Saviour's Laws are so holy , just , and in their own Nature so good to Men , even in their present performance , that their own Excellence , and Equity , and Sweetness , is sufficient to recommend them without a respect to the glorious Reward of Obedience . For what can be more desirable than conformity to the Nature of the blessed God ? What Pleasure is comparable to that which springs from a pure Conscience , from a godly , righteous and sober Conversation ? How joyful is the performance of that Service which more immediately is directed to the honour of the Divine Majesty ? In Prayer , and other sacred Actions , we draw near to the Fountain of Felicity , and receive from his Fulness . In the affectionate Praises of God , we are Companions of the Angels . And is not Integrity and Honesty in our dealings with Men more easy and comfortable than Fraud and Oppression ? Is it not troublesome to be always under a Mask , to use arts and disguises to avoid the reproach and revenge that attends unjust Actions when discovered ? Are Temperance and Chastity as hurtful to the Body , as Luxury and Lasciviousness , the essential parts of Carnal Felicity ? How miserably distracted is Man when the Heart is rent with numberless Vanities , the Affections divided between various Objects ! how quiet and composed , when the Heart is united to God as the supreme Good , and the Affections joyfully conspire in his Service ! Can it then be pretended that the Yoke of Christ is heavy , and his Law hard ? Or are his Promises uncertain , and his Reward small ? No , his Commands are not grievous ; in the keeping them there is a great Reward , a present Paradise . Religion will make us happy hereafter in the enjoyment of God , and happy here in Obedience to his Holy Will. Such is his Goodness , that our Duty and Happiness are the same . But it will be said , That the Gospel requires us to pluck out the right Eye , and to cut off the right Hand , and to take up the Cross of Christ ; that is , to mortify the dearest Lusts , and to submit to the sharpest Sufferings for his Honour , that we may be eternally Happy . To this I answer ; 'T is true , the humane Nature in this depraved State , only relishes such Objects as pleasantly insinuate with the Carnal Senses , and 't is bitter as Death to bind up the Affections from them . But Grace gives a new divine Nature to the Soul , and makes it easy to abstain from fleshly Lusts. To make this more clear by a sensible Instance : Suppose a diseased Person , whose Stomach is oppress'd with corrupt Humours , and his Throat and Mouth so heated with Choller and continual Thirst , that he thinks it impossible , though for his Life , to abstain from immoderate Drinking . If a Physician by some powerful Medicine cleanses the Stomach , and tempers the internal Heat , he then can easily restrain himself from Excess . Thus a Carnal Man that is full of false Estimations , and irregular Desires , while there are Pleasures without , and Passions unsubdued within , though his Salvation depends on it , thinks it impossible to restrain the exorbitant Appetites of Flesh and Blood. The Gentiles thought it strange Christians did not run with them to the same excess of Riot . But divine Grace so clarifies and enlightens the Mind , so purifies and elevates the Affections , that 't is not only possible but easy to abstain from unlawful Pleasures . St. Austin before his Conversion was astonish'd , that many in the vigour of Youth , and in a frail World lived Chastly ; and reflecting upon himself , was encouraged by this Thought , that which such and such observe , why shall it be impossible to me to observe ? and upon serious trial , by the prosperous influence of Heaven , was a Conqueror over all carnal Temptations . Nay after his holy Change , the withholding his Heart from vitious Delights , was inexpressibly more sweet than his former enjoying of them . And are there not many visible examples of holy heavenly Christians , to whom grosser sensual Pleasures are unsavory and contemptible ? You may as well tell the number of the Stars , as of those who have practised Religion in its strictness and purity , and by their enlightned Conversations directed us in the way to Heaven . And are their Bodies taken from the Vein of a Rock , and not composed of Flesh and Blood as well as others ? Are their Passions , like Solomon's brazen Sea , unmoveable by any Winds of Temptations ? Are they entirely exempted from the impression of Objects , and the lower Affections ? No , they are alive , and sensible of those things that ravish the Affections of carnal Men , but by the power of Grace despise and overcome them . And this Grace is offered in the Gospel to all that sincerely desire it , so that 't is a vain wretched pretence that Religion binds to hard Service . To the other part of the Objection , that sometimes Religion exposes the Professors of it to heavy Sufferings , I answer , Indeed the Gospel is plain and peremptory in this , if we will reign with Christ , we must suffer with him , when we are called forth to give a noble testimony to his Truth . 'T is no extraordinary Elevation , no point of Perfection , but the duty of every Christian to be always ready in the disposition and resolution of his Mind , to sacrifice his Life when the honour of Christ requires it . But 't is no hard condition to suffer transient Afflictions for the obtaining a Happy Immortality , to be conformable to the Image of our suffering Redeemer , that we may be crowned with his Glory . How many Christians esteemed themselves honoured in the Disgrace , and blessed in the Injuries they suffered for Christ , and with an invincible Patience , and astonishing Joy , endured the most cruel Persecutions , though yet the human Nature in them was as tender and sensible of Pains as in others ? but the natural aversion and repugnance to suffering was overruled by the determination of the rational Will , upon the account of their Duty , and the Reward attending it . They gave a most convincing sensible Testimony how much more valuable Heaven is , than this present World , willingly exposing themselves to all Evil here , and rejoicing in hope of a glorious issue . In short ; the Reward of Obedience is a triumphal Crown ; and where there is no Victory , there can be no Triumph ; and where no Combat , no Victory ; and where no Enemy , no Combat . Therefore we are commanded to fight against our internal Enemies , our corrupt Affections , to kill the Lusts of the Flesh , and to encounter and overcome , by Humility and meek Submissions , the Cruelty of malicious Enemies without us , in order to obtain the Crown of Life . And a Believer that has Heaven in taste and expectation , will easily renounce the most pleasant , and willingly endure the sharpest Temptations , for the blessed Reward of his Obedience . Lastly , Fervent and constant Prayer is requisite for the Grace of God , that we may fix our Aims aright upon eternal Happiness , and use those sure Means that with divine Advantage are propos'd in the Scriptures , that can make us wise to Salvation ; such is the depravation of Man since his Fall , the Mind is diverted by vain Thoughts , and the Heart prepossess'd with sensual Desires , that 'till the Spirit of his Mind be renewed , and his original Affections to the Supream Good be revived and restored by Divine Grace , he is regardless of it , and only applies himself to what is pleasing to Sense . There may be some transient Glances , and volatile Wishes of Heaven in Carnal Men , but they are miserably weak , and ineffectual . Therefore a most necessary Duty incumbent upon us , is by humble and fervent Prayer to address our selves to God for his Spirit , to enlighten our Minds , that we may believe the Reality and Greatness of the Eternal Reward ; and to reform our Wills , that we may feel its attractive Force . Both these Acts of the Spirit are requisite , that the Love of God , as our chief Felicity , may be the regent Principle of our Hearts and Lives . 1. For this end the Holy Spirit convinces Men thorowly of the Reality and Greatness of an invisible Happiness . In the Light of the Gospel , how many of eminent intellectual Faculties are stupid as to their great Interest , and spend themselves about Trifles , and are equally tractable to Eternal Ruin , as the Ox to the Slaughter ? He that is destitute of the illuminating Grace of the Spirit , is blind , and cannot see afar off . Now by the Analogy between the corporal and intellectual Faculties , we may understand , in some measure , how the Mind is illuminated by the Spirit of God. For as to the Act of Seeing , two things are requisite ; 1. External Light in the Air , without which the Colours , Figures and Beauties of Objects are not visible to the sharpest Eye , but lie obscur'd under impenetrable Darkness . 2. Internal Light in the Eye , in which the visive Power consists : if this be extinguish'd , the clearest Light of Heaven is of no use for the discovery of Things . Thus the Understanding is enabled to see Spiritual things . 1. By the Revelation of the Object : In this respect Life and Immortality are brought to Light by the Gospel . Till that bright Discovery was made of Eternal Blessedness , it was above the desires and hopes of sinful Man. Coelum , homo nec optare poterat ex ignorantia , nec sperare ex propriae miseriae conscientia . 2. By the inward inlightning from the Spirit of Wisdom , that removes the Ignorance , Prejudice , and Inadvertency of the Mind , which as Scales darkned its Sight , and disposes it to perceive the Verity and Excellency of spiritual and future Things , tho not with comprehensive Evidence , yet with that assurance , that no doubtfulness or suspence remains concerning them . 'T is observable that Faith is exprest in Scripture , by Prudence , Wisdom , and Knowledg , whereby a Man knows the Grounds and Motives of his Judgment and Actions . And Sin is called Folly. For as when the understanding Faculty , either from the indisposedness of the Organs , as in Idiots , or from the disorder of Fancy by inflammation of the Humours , as in distracted Persons , cannot weigh and compare , and therefore makes a perverse judgment of things ; so the carnal Mind , by not due measuring and pondering , judges falsly of spiritual Things . If something no bigger than the Hand were put before the Eye , it would intercept the sight of the Heavens ; and he that not considering the Properties of things near and distant , should conclude that Piece to be bigger than the Heavens , were justly reputed a Fool. And the folly of carnal Men is more gross , who prefer things present to Sense , before what is future and of everlasting consequence to the Soul. But there are some Actions , which if done by a Natural , would be counted Folly , yet being done by those who in the reputation of the World are Wise , are esteemed Prudent , but they are the most deplorable Folly. Now as the restoring the Laesum principium , the broken Mind to its sound state , whereby 't is able to consider , discern and conclude of things according to their Nature , such is the action of God's Spirit upon the corrupt Mind , clarifying and enlightning it , so that it receives full conviction by the clearest Marks of divine Authority shining in the Gospel , of the Truth of all the great and precious Promises therein contained , and causing it , by a steady application of the Thoughts , to see the vast difference between what is Temporal , and Eternal ; how despicably light all the Vanities of this World are found , when put in the Ballance against the infinite inestimable Happiness of the next . In short , the renewed Mind knows Spiritual Things according to their Nature and Qualities , believes , esteems , and determines that they are of eternal Moment , and absolutely necessary for the Happiness of Man. And as when the natural Faculty of seeing is perish'd , 't is irreparable by human Skill , and without a Miracle can never be restored ; so the intellectual Faculty , when darkned by sinful Lusts , without the renewing power of the Spirit , can never know Spiritual Things as they ought to be known . Therefore as the blind Men in the Gospel who dispair'd of help from the Physicians , hearing of the miraculous Power of Christ , importunately begg'd his healing Mercy ; so let us pray to the Light and Saviour of the World , but in a more noble and higher Sense , Lord , that we may receive our sight . Let us with the most zealous Affections call upon the God of our Lord Jesus Christ , the Father of Glory , that he would give unto us the Spirit of Wisdom and Revelation in the knowledg of him , the Eyes of our understanding being inlightned , that we may know what is the hope of his Calling , and what the Riches of the Glory of his Inheritance in the Saints . 2. The efficacious Influence of the Holy Spirit is requisite to change the Will , that with a free and full consent it may desire and prosecute the Spiritual Eternal Good. Without this , the conviction of the Mind is not powerful enough to convert the Soul from the love of the World , to choose Heaven . There may be an inlightned Conscience , without a renewed Heart . Though the Judgment assents that God is the Supream Good , yet till the Heart be circumcised , the sensuality of the Affections taken away , divine Love that directs the Life to God as our blessed End , can never possess it . Suppose that Men had a sensible and strong assurance of the Eternal State hereafter , if all those who lived godly in a visible manner ascended with Elias to Heaven , and if all who continued in their Sins visibly descended into Hell , as Corah and his Company were swallowed up alive by the Earth , before the Israelites ; if Men could hear the joyful Exultations of the Saints above , their high Praises of God , and hear the desperate Crys and deep Complaints of the Damned : if one , according to the desire of the rich Man , were sent from Hell , and with his Fiery Tongue should relate what he had seen and suffer'd , and exhibit a sensible demonstration in himself of those Torments , yet this alone were not sufficient to draw off their Hearts from the deceitful Happiness of this World , and fasten them on the perfect and Eternal Happiness in the next . Indeed they could not then indulge their Lusts so securely , but they would be Strangers to the Life of God , such an inveterate alienation of Heart is in Men from real Holiness . Till the sanctifying Spirit by a directive persuasive Light that represents the Truth and Goodness of Spiritual Things , transforms the Soul , and makes it Spiritual in its Valuations and Affections , 't is inwardly averse from Grace and Glory . The Lord direct our Hearts into the Love of God , and into the patient waiting for Christ , when he shall come to be glorified in his Saints , and admired in all them that believe . FINIS . OF HELL . BY WILLIAM BATES , D.D. LONDON , Printed by J. D. for Brabazon Aylmer , at the Three Pigeons against the Royal Exchange in Cornhil . 1691. OF HELL . Mark 9.48 . Where their Worm dieth not , and the Fire is not quenched . THE Words are the repetition of a powerful Motive , by our Blessed Saviour , to deter Men from indulging Temptations to sin , how grateful or useful soever to them : If thy Hand offend thee , cut it off ; if thy Foot offend thee , cut it off ; if thy Eye offend thee , pluck it out . All the Occasions whereby Sin insinuates it self , and inflames our Inclinations , whether it bribes us with Profit , or allures by Pleasure , must be immediately cut off , and for ever separated from us . This Counsel seems very severe to the natural Man , who freely converses with Temptations : To do Violence to himself , and tear his beloved Lusts from his Bosom , the Carnal Nature will not consent to . Our Saviour therefore urges such Arguments as may move the Understanding and Affections , may strike Sense and Conscience : For it is better to enter into Life maimed , than having two Hands to go into Hell where the Fire never shall be quenched . Hope and Fear are the most active Passions : The Hope of Heaven is motive enough to induce a true Believer to despise and reject all the Advantages and Pleasures of Sin that are but for a Season : and the fear of an Everlasting Hell , is strong enough to controul the vicious Appetites . Reason determines , that when a Gangreen that is deadly and spreading , has seiz'd upon a Member , presently to cut off an affected Arm or Leg , to save the rest : how much more reasonable and necessary is it to part with the most charming and favourite Sin , to preserve the Soul from Eternal Death ? 'T is observable , our Saviour inculcates three times , that Men may take notice of it with terror , Where the Worm never dies , and the Fire is never quenched : A Worm gnawing upon the Bowels , that are of the most tender and quick sense , Fire that causes the most vehement pain , are fearful Representations to typify the Torments of the Damned : And that the Worm is undying , and the Fire unquenchable , infinitely aggravates their Punishment . The Proposition is this : That the punishment of those who will retain their pleasant or profitable Sins , shall be extream and eternal . In the handling of this Point , I will , 1. Discourse of the Extremity of the Punishment . 2. Of the Eternity of it . 1. Of the Extremity of it . Before the particular Description of the Pains of the Damned , I shall observe in general , That the full Representation of Hell is beyond all humane Expression , nay our most fearful Thoughts cannot equal the Horror of it . Who knows the Power of thine Anger ? What are the prepared Plagues , by infinite Justice and Almighty Wrath for obstinate Sinners ? It is impossible for the most guilty and trembling Conscience to inlarge its sad apprehensions according to the degrees of that Misery . The Lord will shew forth his Wrath , and make his Power known in the Vessels fitted for Destruction . None can tell what God can do , and what Man shall suffer , when made capable to endure such Torments for ever , as now would presently consume him . As the Glory of Heaven cannot be fully understood till enjoyed , so the Torments of Hell cannot be comprehended till felt . But we may have some discovery of those unknown Terrors , by the following Considerations . 1. The most heavy Judgments of God upon Sinners here , are light and tolerable in Comparison of the Punishment of Sinners in the next State. For , ( 1. ) Temporal Evils of all kinds and degrees , as Pestilence , Famine , War , are designed for the bringing of Men to a sight and sense of their Sins , and are common to Good and Bad here . And if his Anger be so terrible when he chastises as a compassionate Father , what is his Fury when he punishes as a severe Judg ? If the correcting Remedies ordered by his Wisdom and Love for the conversion of Sinners be so sharp , what is the deadly revenge of his irreconcileable Hatred ? ( 2. ) The Miseries of the present State are allayed with some enjoyments . None are so universally afflicted , so desolate , but something remains to sweeten the sense of their Sufferings . Judgments are tempered with Mercies . No Man is tortur'd with all Diseases , nor forsaken of all Friends , nor utterly without Comfort . And when the Affliction is irremediable , yet if our grief produces Sympathy in others , 't is some ease to the troubled Mind , and by that assistance the Burthen is made lighter . But in Hell the Damned are surrounded with Terrors , encompast with Flames , without any thing to refresh their Sorrows , not a drop of Water to a Lake of Fire . All that was esteemed Felicity here , is totally withdrawn . Death puts a period to their Lives , and Pleasures of Sin for ever . For 't is most just , that those Objects which were abused by their Lusts , and alienated their Hearts from their Duty and Felicity , should be taken away . And which is extream Misery , in their most pitiful State they are absolutely unpitied . Pity is the cheap and universal Lenitive , not denied to the most guilty in their Sufferings here : for the Law of Nature instructs us to pity the Man , when the Malefactor suffers . But even this is not afforded to the Damned . All their Agonies and Cries cannot incline the Compassion of God , and the blessed Spirits in Heaven towards them : for they are not compassionable Objects , their Misery being the just effect of their perverse obstinate Choice . And in Hell all human tender Affections are extinguisht for ever . Now 't is the perfection of Misery , the excess of Desolation , to be deprived of all good things pleasing to our Desires , and to suffer all Evils from which we have the deepest aversation and abhorrence . As in Heaven all Good is eminently comprised , and nothing but Good , so in Hell all Evil is in excessive degrees , and nothing but Evil. ( 3. ) Temporal Evils are inflicted by the mediation of second Causes that are of a limited power to hurt : but in the next World he more immediately torments the Damned by his absolute Power . The Apostle tells us , that the Wicked are punished with everlasting Destruction from the presence of the Lord , and the Glory of his Power . What is the lashing with a few Rushes , to a blow given by the hand of a Giant that strikes dead at once ? This comparison is below the Truth . More particularly , the state of Misery is set forth in Scripture by such representations as may powerfully instruct and terrify even the most carnal Men. Nothing is more intolerably painful , than suffering the violence of Fire inraged with Brimstone : and Hell is described by a Lake of Fire and Brimstone , wherein the Wicked are tormented . Whether the Fire be Material or Metaphorical , the reality and intenseness of the Torment is signified by it . But the ordinary Fire , tho mingled with the most torturing Ingredients , is not an adequate representation of it . For that is prepared by Men , but the Fire of Hell is prepared by the Wrath of God for the Devil and his Angels . The Divine Power is illustriously manifested in that terrible Preparation : So that , as some of the Fathers express it , if one of the Damned might pass from those Flames into the fiercest Fires here , it were to exchange a Torment for a Refreshment . The Scripture speaks of the vehement heat and fiery Thirst , and outer Darkness in which the Damned suffer , to satisfy the rights of Justice in the torment of those Senses , for the Pleasure of which Men wilfully broke the Laws of God. But the Soul being the chief Sinner , shall be the chief Mourner in those Regions of Sorrow . An Image of this we have in the Agonies of Spirit , which sometimes the Saints themselves are in here , and which the most stubborn Sinners can neither resist nor endure . Job was afflicted in that manner that he complains , The Arrows of the Almighty are with me , the Poison whereof drinks up my Spirit , the Terrors of God set themselves in Array against me . If a Spark of his Displeasure falls on the guilty Conscience , it tears and blows up all , as a Fire-ball cast into a Magazine . Solomon , who understood the Frame of humane Nature , tells us , The Spirit of a Man can bear his Infirmity : that is , the Mind fortified by principles of moral Counsel and Constancy , can endure the assault of external Evils : but a wounded Spirit who can bear ? This is most insupportable when the sting and remorse of the Mind is from the sense of Guilt : for then God appears an Enemy , righteous and severe ; and who can encounter with offended Omnipotence ? Such is the sharpness of his Sword , and the weight of his Hand , that every stroke is deadly inward . Satan the cruel Enemy of Souls , exasperates the Wounds . He discovers and charges Sin upon the Conscience with all its killing Aggravations , and conceals the divine Mercy , the only Lenitive and Balm to the Wounded Spirit . What Visions of Horror , what Spectacles of Fear , what Scenes of Sorrow are presented to the distracted Mind by the Prince of Darkness ? And which heightens the Misery , Man is a worse Enemy to himself than Satan : he falls upon his own Sword and destroys himself . The guilty Conscience turns the Sun into Darkness , and the Moon into Blood : the precious Promises of the Gospel , that assure Favour and Pardon to returning and relenting Sinners , are turn'd into Arguments of despair , by reflecting upon the abuse and provocation of Mercy , that the Advocate in God's bosom , is become the Accuser . Whatever the Soul-wounded Sinner sees or hears , afflicts him ; whatever he thinks , torments him . All the Diversions in the World , Business , Pleasures , merry Conversation , Comedies , are as ineffectual to give freedom from those Stings and Furies in the Breast , as the sprinkling of Holy Water is to expel a raging Devil from a possest Person . Those who in their Pride and Jollity , have despised serious Religion , either as a fond Transport and Extasy towards God , or a dull Melancholy and Dejection about the Soul , or an idle Scrupulosity about indifferent things , yet when God has set their Sins with all their killing circumstances in order before their Eyes , how changed , how confounded are they at that Apparition ? how restless , with the dreadful expectation of the doom that attends them ! Belshazzer in the midst of his Cups , and Herd of Concubines , by a few Words written on the Wall , containing his Process and Judgment , was so terrified by his guilty jealous Conscience , that his Joints were loosed , Nature sunk under the apprehension . Now all these troubles of Mind , are but the beginnings of Sorrows , but the Smoak of the infernal Furnace , but Earnests of that terrible Sum which divine Justice will severely exact of the Wicked in Hell. Indeed these Examples are rare , and not regarded by the most , and by some lookt on as the effects of Distraction ; but to convince the bold and careless Sinners who never felt the stings of an awakned Conscience , what extream Terrors seize upon the Wicked in the other World ? Consider , 1. The Apprehension shall be more clear and enlarged than in the present State. Now the Soul is opprest with a weight of Clay , and in Drowsiness and Obscurity . The great things of Eternity are of little force to convince the Conscience , or perswade the Affections . But then the Soul shall work with the quickest activity . The Mind shall by an irresistible Light take a full view of all afflicting Objects . The most stupid and unconcerned Sinners shall then see and feel their ruin'd State , what a glorious Felicity they have lost , what a Misery they are plunged into , without any possibility of lessening it by false Conceits , and receiving any relief by the error of Imagination . 2. The mournful Thoughts shall be always fixt upon what is tormenting . The Soul in conjunction with the Body cannot always apply it self to one sort of Objects . For the Ministry of the sensible Faculties is requisite to its Operations . And the Body must be supported by Eating and Drinking and Rest , which interrupts troublesom Thoughts . Besides , the variety of Objects and Accidents here avert the Mind sometimes from what is afflicting . But the separate Soul is in no dependance on the Body , and after their reunion , there shall be no necessity of Food or Sleep , or any other animal actions to support it , but it shall be restored to a new capacity for new Torments , and preserved in that miserable State by the power of God. There will be nothing then to divert the lost Soul from sad Reflections upon its Misery . There are no lucid intervals in Hell. 3. All the tormenting Passions will then be let loose at once upon the guilty Creature . And if there be no single Passion so weak , but heightned , will break the Spirit , and render Life so miserable , that a Man will take Sanctuary in the Grave to escape ; how miserable is the Condition when the most fierce and united Passions war against the Soul ? This is signified by the never-dying Worm that gnaws on the tenderest parts , and of quickest sense . Shame , Sorrow , Despair , Fury , Hatred and Revenge are some of that brood of Vipers that torment the Damned . 1. Shame is a Passion of which human Nature is very sensible , and this in the highest degree of Confusion shall seize on the Wicked . For all the just causes of Shame shall then meet . The inward source of it is the consciousness of Guilt , or Turpitude and Folly in the Actions ; and all these are the inseparable Adjuncts of Sin. The guilty Soul by a piercing reflection upon its Crimes , has a secret shame of its Degeneracy and Unworthiness . The Passion is increast , when a discovery is made of vile practices that defile and debase a Man , expose to Contempt and Infamy , before Persons of high Quality and eminent Vertue , whom we admire and reverence , and whose esteem we value . To be surprized in an unworthy Action by such a Person , disorders the Blood , and transfuses a Colour into the Face , to cover it with a Vail of Blushing . And the more numerous the Spectators are , the more the Disgrace is aggravated . And if Derision be joined with the Ignominy , it causes extream Displeasure . O the universal Confusion , the over-powring amazement that will seise on Sinners in the great Day of Discovery , when all the Works of Darkness , all their base Sensualities shall be revealed before God , Angels and Saints ! When all the Covers of Shame shall be taken off , the Excuses and Denials , to extenuate or conceal their Sins , shall vanish , and their Breasts be transparent to the Eyes of all ! How will they be ashamed of their foul and permanent Deformity in the Light of that glorious Presence ? How will they be astonisht to appear in all their Pollutions before that bright and immense Theatre ? How will they be confounded to stand in all their Guilt before that sublime and severe Tribunal ? How will they endure the upbraidings for all the Sins which they have so wickedly committed , and the derision for the Punishment they so deservedly suffer ? The holy Judg will laugh at their Calamity , and mock when their fear comes . The Righteous also shall see , and shall laugh at them , Lo these are the Men that made not God their Portion , but perishing Vanities , that prefer'd sweet Folly before severe Wisdom . The Devils will reproach them for that scornful advantage they had over them , That as Children are seduc'd for things of Lustre to part with real Treasures , so they were easily persuaded for the Trifles of Time to exchange Eternal Happiness . Whither will they cause their Shame to go ? Those black Sinners that here never change colour for their Filthiness , that hardned by custom in Sin , are impenetrable to Shame , as the brute Beasts that are absolutely destitute of reason , nay that have not only overcome all tenderness , but glory in their Shame , shall glow at the manifestation of their sordid Lusts , their vile Servilities , and be covered with Confusion , and the sense of it shall be revived in their Minds for ever . 2. To open Shame is joined the greatest inward Sorrow . This Passion , when violent , penetrates the Soul in all its Faculties , and fastens it to the afflicting Object . When it dwells in the Bosom , it gives an easy entrance to whatever cherishes and increases it , and rejects what might asswage and lessen the sense of the Evil. The most pleasant things do not excite Desire or Joy , but exasperate Grief . Like those Animals that convert the best nourishment into their own Poison ; so deep Sorrow receives mournful impressions from all things , and turns the sweetest Comforts of Life into Wormwood and Gall. The causes of Sorrow are either the loss of some valued Good , or the sense of some present Evil. And the Sorrow is more violent , as the Cause is great in it self , and in the apprehension and tenderness of the Sufferers . Now both these Causes , with all the heavy Circumstances that can multiply and aggravate Sorrow , meet in Hell the Centre of Misery . The loss is inconceivably great . If Cain when banish'd from the Society of the Saints , where God was publickly worship'd , and by spiritual Revelations and visible Apparitions , graciously made himself known , cry'd out in anguish of Soul , My punishment is greater than I can bear : from thy Face shall I be hid , and I shall be a Fugitive upon the Earth : how intolerable will be the final separation from his glorious and joyful Presence be ? In the clear and transforming Vision of his Glory , and the intimate and indissolvable Union with him by Love , consists the Perfection and Satisfaction of the immortal Soul. The Felicity resulting from it , is as entire and eternal , as God is Great and True , who has so often promis'd it in Scripture . Now the Damned are for ever excluded from the reviving Presence of God. 'T is often seen how tenderly and impatiently the humane Spirit resents the loss of a dear Relation . Jacob for the supposed death of Joseph , was so overcome with Grief , that when all his Sons and Daughters rose up to comfort him , he refused to be comforted , and said , I will go down mourning to the Grave . Indeed this overwhelming Sorrow , is both a Sin and a Punishment . 'T is ordain'd , by the righteous and unchangeable Decree of God , that every inordinate Affection in Man should be his own Tormentor . But if the loss of a poor frail Creature for a short time be so afflicting , how insupportable will the Sorrow be for the loss of the Blessed God for ever ? Who can fully conceive the Extent and Degrees of that Evil ? For an Evil rises in proportion to the Good of which it deprives us : It must therefore follow , that Celestial Blessedness being an infinite eternal Good , the exclusion from it is proportionably Evil. And as the Felicity of the Saints results from the Fruition of God in Heaven , and from comparison with the contrary State : So the Misery of the Damned arises , both from the thoughts of lost Happiness , and from the lasting Pain that torments them . It may be replied , If this be the utmost Evil that is consequent to Sin , the Threatning of it , is likely to deter but few from the pleasing their corrupt Appetites : for carnal Men have such gross and vitiated Affections that are careless of spiritual Happiness . They cannot taste and see how good the Lord is . To this a clear Answer may be given : In the next State , where the Wicked shall be for ever without those Carnal Objects , that here deceive and delight them , when deprived of all things that pleases their voluptuous Senses , their Apprehensions will be changed ; they shall understand what a Happiness it is to enjoy God , and what a Misery to be expell'd from the Celestial Paradise . Our Saviour tells the Jews , There shall be weeping and gnashing of Teeth , when ye shall see Abraham , Isaac , and Jacob , and all the Prophets in the Kingdom of God , and you your selves thrust out . How will they pine with envy at the sight of that triumphant Felicity , of which they shall never be Partakers ? To see that blessed Company entring into the sacred Mansions of Light , will make the loss of Heaven infinitely more discernable and terrible to the Wicked , who shall be cast into outer Darkness , and for ever be deprived of Communion with God and his Saints . Depart from me , will be as dreadful a part of the Judgment as Eternal Fire . With the loss of the most excellent Good , the suffering of the most afflicting painful Evil is join'd . The Sentence is , Depart ye Cursed into Everlasting Fire . God's Justice is not satisfied in depriving them of Heaven , but inflicts the most heavy Punishment upon Sense and Conscience in the Damned : for as the Soul and Body in their state of union in this Life , were both guilty , the one as a Guide , the other as the Instrument of Sin ; and if an imaginarry Sorrow conceived in the Mind without a real external Cause , as in Melancholly Persons , when gross Vapours darken and corrupt the brightness and purity of the Spirits that are requisite for its chearful Operations , is often so oppressing that Nature sinks under it : How insupportable will the Sorrow of condemned Sinners be , under the impression and sense of God's Almighty and avenging Hand , when it shall fully appear how pure and holy he is in his Anger for Sin , how just and dreadful in punishing Sinners ? It may be the indulgent Sinner may lessen his fear of Hell , by fancying the number of Sufferers will asswage the sense of their Misery . But this is a foolish Mistake ; For the number of Sufferers shall be so far from affording any relief , that the Misery is aggravated by the Company and Communication of the Miserable . Every one is surrounded with Sorrows , and by the sights of Wo about him , feels the universal Grief . The weeping and wailing , the cries and dolorous expressions of all the Damned , increases the torment and vexation of every one . As when the Wind conspires with the Flame ; 't is more fierce and spreading . 3. The Concomitant of Sorrow will be Fury and Rage against themselves , as the true causes of their Misery . For God will make such a discovery of his righteous Judgment , that not only the Saints shall glorify his Justice in the condemnation of the Wicked , but they shall be so convinc'd of it , as not to be able to charge their Judg with any defect of Mercy , or excess of Rigour in his proceedings against them . As the Man in the Parable of the Marriage-Feast , when taxt for his presumptuous intrusion without a Wedding-Garment , How camest thou in hither ? was speechless : so they will find no plea for their Justification and Defence , but must receive the eternal Doom with Silence and Confusion . Then Conscience shall revive the bitter remembrance of all the methods of divine Mercy for their Salvation , that were ineffectual by their Contempt and Obstinacy . All the compassionate Calls by his Word , with the holy Motions of the Spirit , were like the sowing of Seed in the Stony Ground , that took no root , and never came to perfection . All his terrible Threatnings were but as Thunder to the Deaf , or Lightning to the Blind , that little affects them : the bounty of his Providence design'd to lead them to Repentance , had the same effect , as the Showers of Heaven upon Briars and Thorns that makes them grow the faster . And that a Mercy so ready to pardon , did not produce in them a correspondent affection of grateful obedient Love , but by the most unworthy provocations they pluck'd down the Vengeance due to obstinate Rebels , will so enrage the Damned against themselves , that they will be less miserable by the Misery they suffer , than by the conviction of their torn Minds , that they were the sole Causes of it . What Repentings will be kindled within them , for the stupid neglect of the great Salvation so dearly purchased , and earnestly offered to them ? What a fiery addition to their Torment , that when God was so willing to save them , they were so wilful to be Damned . They will never forgive themselves , that for the short and mean Pleasures of Sense , which if enjoyed a thousand years , cannot recompence the loss of Heaven , nor requite the pains of Hell for an Hour , they must be deprived of the one , and suffer the other for ever . 4. The Sorrow and Rage will be increased by Despair : for when the wretched Sinner sees the Evil is peremptory , and no Outlet of Hope , he abandons himself to the violence of Sorrow , and by cruel Thoughts wounds the Heart more , than the fiercest Furies in Hell can . This Misery that flows from despair shall be more fully opened under the distinct consideration of the Eternity of Hell. Briefly , as the Blessed are in Heaven , and Heaven is in them , by those holy and joyful Affections that are always exercised in the Divine Presence , so the Damned are in Hell , and Hell is in them by those fierce and miserable Passions that continually prey upon them . 2. The Eternity of their Misery makes it above all other Considerations intollerable . Our Saviour repeats it thrice in the space of a few Verses , to terrify those who spare some favourite Corruption , that in Hell their Worm dies not , and the Fire is never quenched . God will never reverse his Sentence , and they shall never change their State. How willingly would carnal Men raze the Word Eternal out of the Scriptures , but to their grief they find it joined with the Felicity of Heaven , and the Torments of Hell. The second Death has all the terrible qualities of the first , but not the ease and end it brings to Misery . All the Tears of those forlorn Wretches , shall never quench one spark of the Fire . Where are the delicious Fare , the Musick , the Purple , and all the carnal Delights of the rich Man ? they are all changed into a contrary state of Misery , and that state is fixt for ever . From his vanishing Paradise he descended into an everlasting Hell. In this the Vengeance of God is infinitely more heavy than the most terrible execution from Men. Human Justice and Power can inflict but one Death ( that will be soon dispatcht ) upon a Malefactor worthy to suffer a hundred Deaths ; if he be condemned to the Fire , they cannot make him live and die together , to burn and not be consumed : But God will so far support the Damned in their Torments , that they shall always have Strength to feel , though no Strength to endure them . Those extream Torments which would extinguish the present Life in a Moment , shall be suffered for ever . This Consideration infinitely aggravates the Misery . For the lost Soul rackt with the fearful Contemplation of what it must suffer for ever , feels as it were at once all the Evils that shall torment it in its whole duration . The perpetuity of the Misery is always felt by prevision . This is as the cruel breaking of the Bones upon the Wheel , when the Soul is tormented by the foresight of Misery that without allays shall continue in the circulation of Eternal Ages . To make this more sensible , let us consider , that Pain makes the Mind observant of the passing of the hours . In Pleasures , Time with a quick and silent motion insensibly slides away : but in Troubles the Hours are tedious ; in violent Pains we reckon the Minutes as long . 'T is observable how passionately the afflicted Psalmist complains , Will the Lord cast off for ever ? Will he be favourable no more ? Doth his Promise fail for evermore ? Hath he forgotten to be gracious ? Hath he in anger shut up his tender Mercies ? In what various pathetick Forms does he express the same Affection ? Though he had assurance that the gracious God would not be always severe , yet his Anguish forc'd from him Complaints , as if the moment of his Trouble were an Eternity . But what strains of Sorrow are among the Damned , who besides the present sense of their Misery , have always in their Thoughts the vast Eternity wherein they must suffer it ? When three terrible Evils were propounded to David's choice , pining Famine for three Years , or bloody War for three Months , or devouring Pestilence for three Days , he chose the shortest , though in it self the heaviest Evil. Many sad Days must pass under the other Judgments , where Death by anticipation in such variety of Shapes would be presented to the Mind , that the lingring expectation of it would afflict more than the sudden stroke : whereas the fury of the Pestilence would be soon over . But the Damned have not this relief , but shall be tormented day and night for ever and ever . How earnestly do they seek for Death , but cannot find it ? What a Favour would they esteem it to be annihilated ? For certainly , if when the Evils in the present State are so multiplied , that no Comfort is left , or so violent that the afflicted Person cannot enjoy them , and refresh his sorrowful Spirit , Death is chosen rather than Life ; it cannot be imagined that in the future State , where the Misery is extream , and nothing remains to allay it , that the Damned should be in love with the unhappy good of simple being , and not chuse an absolute extinction if it might be . If any one should be so foolish to think that Custom will render that State more tolerable , he will find a terrible confutation of his vain Fancy . Indeed , continuance under light Evils , may arm the Mind with patience to bear them , but in great Extremities it makes the Evil more ponderous and intolerable . He that is tortured with the Stone , or on the Rack , the longer the Torture continues , the less able he is to sustain it . In short , as the Joy of Heaven is infinitely more ravishing , that the Blessed are without fear of losing of it ; so the Misery of Hell is proportionably tormenting , that the Damned are absolutely destitute of hopes of a release . O 't is a fearful thing to fall into the hands of the living God , who lives for ever , and will punish for ever incorrigible Sinners ! There are some who strongly fancy , 't is not consistent with Divine Justice , to inflict an eternal Punishment for temporary Sins . Therefore they soften the Sentence , by interpreting the Words of Christ , These shall go into everlasting Punishment , of the annihilation of impenitent Sinners ; that is , they shall be for ever deprived of Heaven , but not suffer Torments for ever . To this there is a clear Answer : 1. The direct opposition between everlasting Punishment , and everlasting Life , in the words of Christ , is a convincing Argument they are to be understood in the same extent for an absolute Eternity . And the words in the Revelation are so express , that they admit no mollifying Interpretation , They are tormented Day and Night , for ever and ever : Which necessarily infer , the tormented have Life and Sense for ever . Now that in Scripture 't is evident , that God hath decreed and denounced eternal Punishment to obstinate Sinners , is sufficient to satisfy all Enquiries about the Justice of it : for Divine Justice is the correspondence of God's Will and Actions , with the Perfections of his Holy Nature . From hence we may infer with invincible Evidence , that whatever he pronounces in Judgment , and consequently inflicts , is most Righteous . The Truth is , we may as easily conceive there is no God , as that God is unjust ; because absolute Rectitude is an inseparable Perfection of his Nature . Thus the Apostle with abhorrence rejects the Question , Is God Vnrighteous who taketh Vengeance ? God forbid : for then how shall God judg the World ? That were to deny him to be God , who is the Creator , and King , and Judg of the World. 'T is a full Reply to all the pittiful Shifts that are made use of to elude the plain meaning of the eternal Judgment that will pass upon the Wicked ; Shall mortal Man be more just than God ? shall a Man be more pure than his Maker ? The Reprobates have now some bold Advocates , that plead those things for favour to them , which they will not dare to plead for themselves at the last Day . The Holy Judg will then cut off all their Excuses , and reduce them to a defenceless silence , before he cuts them off . God will be justified in his Sentence , and overcome when he is judgeth . The Righteousness of the Proceedings at the last Day , in determining the Wicked to a state of everlasting Torments , has been consider'd in the Discourse of Judgment , and will farther appear by the following Considerations . 1. The Wisdom of God requires , that the Punishment threatned in his Law , as it must be so firmly decreed , that all obstinate Rebels shall of necessity undergo it , so it must incomparably exceed all temporal Evils , to which Men may be exposed for their Obedience to the Divine Commands , otherwise the Threatning would not be an effectual restraint from Sin : For the propinquity of an Evil makes a strong impression upon the Mind , and a present Fear makes a Person sollicitous to avoid the incursion of what is ready to seize on him , without forecasting to prevent an Evil look'd on at a distance . Therefore that the Sanction of the Divine Law may preserve the Precepts Inviolable , that there may be a continual reverence of it , and a fixed resolution in the Hearts of Men not to transgress , the Penalty threatned must be in its own Nature so terrible , that the fear of it may conquer the apprehension of all present Evils that can be inflicted to constrain us to sin . Therefore our Saviour warns his Disciples , Fear not them that can kill the Body , ( make that part die that is mortal ) but fear him that after he has killed , has power to cast into Hell ; yea , I say unto you , fear him . Now if the threatning of an everlasting Hell , through Infidelity and Inconsideration , be not effectual in the Minds of Men to restrain them from Sin , if temporary Torments in the next State were only threatned , which are infinitely more easy and tolerable , carnal Sinners would follow the swinge of their corrupt Appetites , and commit Iniquity with greediness ; this would seem to reflect upon the Wisdom of the Lawgiver , as if he were defective in not binding his Subjects firmly to their Duty , and the Ends of Government would not be obtain'd . 2. God , as the Sovereign Ruler of the World , has establish'd an inseparable Connexion between the Choice and Actions of Men here , and their future Condition for ever . The promised Reward of Obedience is so excellent and eternal , that all the Allurements of the World vanish in comparison with it : and there is such an infallible Assurance of this Reward in the Word of God , that all , and only those who sincerely obey his Commands , shall enjoy it in the future State ; that a serious Believer who ponders things , cannot be diverted from his Duty by present Temptations . Besides , by a Chain of Consequences , sinful Pleasures are linked with eternal punishment threatned in the Divine Law ; and he that will enjoy forbidden Pleasures , binds himself to suffer all the Pains annexed to them . Now when God has , from his excellent Goodness and undeserved Mercy , assured Men of the Glory and Joys of Heaven that are unspeakable and eternal , upon the gracious Terms of the Gospel ; and , upon their despising it , threatned Eternal Misery , if Men obstinately neglect so great Salvation ; how reasonable is it they should inherit their own Choice ? There is no middle State in the next World , no tolerable mediocrity , but two contrary States ; yet alike in this , that the Happiness and Misery are equally Eternal : and 't is just that all who neglect eternal Life , should suffer eternal Death : for 't is the natural and necessary Consequence of their Option : Therefore Sinners are charged with extream madness to wrong their own Souls , and to love Death . 3. It will appear how unqualified the Damned are for the least favour , if we consider their continual hatred and Blasphemies of God. The Seeds of this are in wicked obstinate Sinners here , who are stiled haters of God ; but in the Damned this enmity is direct and explicit , the Fever is heightned into a Frenzy , the blessed God is the Object of their Curses and eternal Aversation . Our Saviour tells us , that in Hell there is weeping and gnashing of Teeth ; extream Sorrow , and extream Fury ; Despair and Rage are the proper Passions of lost Souls . For when the guilty Sufferers are so weak , that they cannot by Patience endure their Torments , nor by Strength resist the Power that inflicts them , and are wicked and stubborn , they are irritated by their Misery , and foam out Blasphemies against the righteous Judg. If their Rage could extend to him , and their Power were equal to their Desires , they would dethrone the most High. Hatred takes pleasure in Revenge , either real or imaginary : and although God is infinitely above the transports of their Fury , and all their rancorous Imprecations are reflexively pernicious to themselves , like Arrows shot against the Sun , that fall down upon their Heads that shot them , yet they are always venting their Malice against the just Power that torments them . 'T is said of the Worshippers of the Beast , that they gnawed their Tongues for Pain , and blasphemed the God of Heaven because of their Pains . The Torment and Blasphemies of those impenitent Idolaters , are a true representation of the state of the Damned . From hence it appears they are the proper Objects of revenging Justice . How can we reasonably conceive , that God , in favour to the Reprobates , should cross the established order of Creation ? For two Ranks of Beings were made , the Material , of perishing Principles , the Spiritual , of an immortal Duration : And will God withdraw his Conservative Power of the guilty Soul in its Immortality , and to put an end to its deserved Misery , and self-tormenting Reflections , annihilate it ? If a Criminal were justly condemn'd to a severe Punishment , and should contumeliously and fiercely reproach the Prince , by whose Authority he was condemn'd , could it be expected there should be a mitigation of the Sentence ? And is it a Thought consistent with the reasonable Mind , that the righteous Judg of the World , will reverse or mitigate the Sentence against the Damned , who blaspheme his Majesty and Justice ? and if they were as omnipotent to effect , as they are malicious to desire , would destroy his Being . 'T is true , the Divine Threatning does not bind God to a rigorous execution of it upon Sinners : he has declar'd , if Sinners will turn from their evil ways , he will repent of the Evil he purpos'd to do unto them : but when Threatnings are part of the Laws whereby Men are govern'd , it is congruous to the Wisdom and Justice of the Law-giver to execute them in their full force upon the obstinate Offenders , withal considering the inflicting of them is so far from working any ingenuous Change in those Rebels , that thereby they become more fierce and obdurate . Lastly , the immense Guilt that adheres to Sin , requires a proportion in the Punishment . 'T is a rule in all Courts of Judicature , that the degrees of an Offence arise according to the degrees of Dignity of the Person offended : Now the Majesty of God is truly infinite , against whom Sin is committed ; and consequently the Guilt of Sin exceeds our boundless Thoughts . This is the reason of the Sentence , Cursed is every one that continueth not in all things which are written in the Book of the Law , to do them . The Curse threatned , includes the first and the second Death . What a dishonour is it to the God of Glory , that proud Dust should fly in his Face , and controul his Authority ? What a provocation , that the reasonable Creature , that is naturally and necessarily a Subject , should despise the Divine Law and Lawgiver ? Though carnal Minds elevate the Guilt of Sin , yet weighed in the Scales of the Sanctuary , 't is found so heavy , that no Punishment inflicted on Sinners , exceeds , either in the degrees or duration , the desert of Sin. God's Justice is not satisfied in depriving them of Heaven , but inflicts the most heavy Punishment upon Sense and Conscience in the Damned : For as the Soul and Body in their State of Union in this Life were both guilty , the one as the Guide , the other as the Instrument of Sin ; so 't is equal , when reunited , they should feel the penal Effects of it . Sinners shall then be tormented wherein they were most delighted ; they shall be invested with those Objects , that will cause the most dolorous perceptions in their sensitive Faculties . The Lake of Fire and Brimstone , the blackness of darkness for ever , are words of a terrible signification . But no words can fully express the terrible Ingredients of their Misery : The Punishment will be in proportion to the Glory of God's Majesty that is provoked , and the extent of his Power . And as the Soul was the principal , and the Body but an Accessary in the Works of Sin ; so it s capacious Faculties shall be far more tormented than the limited Faculties of the outward Senses . The fiery Attributes of God shall be transmitted through the Glass of Conscience , and concenter'd upon damned Spirits : The Fire without is not so tormenting as the Fire within them . How will the tormenting Passions be inflam'd ? What Rancour , Reluctance , and Rage , against the just Power that sentenc'd them to Hell ? What impatience and indignation against themselves for their wilful Sins , the just cause of it ? How will they curse their Creation , and wish their utter extinction , as the final Remedy of their Misery ? But all their ardent Wishes are in vain ; for the Guilt of Sin will never be expiated , nor God so far reconcil'd as to annihilate them . As long as there is Justice in Heaven , or Fire in Hell , as long as God and Eternity shall continue , they must suffer those Torments , which the strength and patience of an Angel cannot bear one hour . I shall now draw some practical Inferences , and conclude this Subject . 1. From the Revelation in Scripture of the dreadful Punishment prepared for unreformed Sinners in the next State , we may understand the tender Mercies of God to Men ; how willing he is they should be saved , who are so wilful to be damned . Hell is represented to them by the most violent Figures , to terrify their Imaginations , and strongly affect their Minds , that they may flee from the Wrath to come . God counsels , commands , intreats , urges Sinners to be wise , to foresee and prevent the Evil that every Hour is approaching to them : and with Compassion and Indignation laments their Misery , and reproaches their Folly in bringing it upon themselves . The Divine Mercy is as eminently and apparently declar'd to Men in the present corrupt State , in threatning Hell to excite their Fear , as in promising Heaven to allure their Hopes . For if carnal indulgent Sinners are not roused by a quick apprehension of Hell , they will securely enjoy their pernicious Pleasures , and despise the blessed Reward , and Heaven would be as empty of humane Souls as 't is full of Glory . ( 1. ) Because they are more capable to conceive of the Torments of Hell , than the Joys of Heaven . Storms and Darkness are more easily drawn by a Pencil , than a clear calm Day . Fire mix'd with Brimstone , is very painful to Sense ; and the Fancy strongly represents its Vehemence in tormenting the Body : And what Misery the uncessant remorse of the guilty Conscience will cause in the Damned hereafter , is in part understood by the secret Accusations and Twinges of Conscience in self-condemning Sinners here . But they are absolutely strangers to the Joys of the Holy Ghost , to the Delights of the Soul in communion with God , and to Peace of Conscience in his favour . They cannot without experience , know how good the Lord is , no more than see a taste . To discourse to them of spiritual Pleasures that flow from the Divine Presence , of the Happiness of the Saints that are before the Throne of God , and serve him in his Temple , is to speak with the Tongue of an Angel * unintelligible things . Their Minds and Language are confin'd to sensible things . The natural Man receives not the things of the Spirit of God , for they are foolishness to him ; neither can he know them , because they are spiritually discern'd . There may be in the carnal Mind a conception of Heaven as a Sanctuary wherein they may be secured from the Wrath of God , and some smothering confused thoughts of its Felicity , as the Idea of Light and Colours in one blind from his Birth ; but only the pure in Heart can see God , as in the perfect Vision of Glory hereafter , so in the imperfect reflection of it here . ( 2. ) Carnal Men are more disposed to be wrought upon , by representing the Torments of Hell , than the Joys of Heaven . For we cannot love but what is known , nor enjoy but what is loved . And as the purification of the Heart from vicious Affections , is an excellent means to clear the Mind ; so the illustration of the Mind is very influential to warm the Heart . The true conception of Heaven in its amiable Excellencies would powerfully and sweetly ravish the Affections ; and of this prepared Souls are only capable . But those who are sensual are without relish of spiritual Happiness , and are allur'd or terrified only with what is pleasant or painful to Flesh. 'T is recorded as the unparallel'd Folly of Nero , that when he was ready to cut his own Throat , to avoid the Fury of the multitude , he broke forth into great Expressions of Sorrow , what an excellent Artist he died . 'T was not the loss of the Roman Empire that so much troubled him , as that so much skill in Musick died with him . He valued himself more as a Fidler , than an Emperor . Thus carnal Men with a folly infinitely more prodigious , when Death is near , are not so much affected with the loss of the Crown of Glory , and the Kingdom of Heaven , as with their present leaving this World and its Vanities . This makes Death intolerably bitter . Till the Love of God purifies the Heart , the fruition of his Presence is not esteemed or desir'd . A Seraphim sent from the presence of God with a flaming Coal from the Altar , toucht the Lips of the Holy Prophet , and his Heart was presently melted into a compliance with the Divine Will. But if a rebel Angel , that burns with another fire than of Divine Love , were dispatch'd from Hell with a Coal from that Altar , where so many Victims are offer'd to Divine Justice as there are damned Souls , and touch'd obdurate Sinners , that they might have a lively sense what it is to burn for ever , it were the most congrous and effectual means to reclaim them ; like stubborn Metals , they are only made pliant by the Fire . From what has been said , we may observe the heavenly Harmony between Mercy and Justice in God : he is the Father of Mercy , 't is his natural Off-spring , his primary Inclination to the Creature , and the threatning of Vengeance against Sinners , is a gracious design to constrain them with humility and repenting Affections to seek his Favour . Briefly , his severity and flaming displeasure never destroys Sinners , but to revenge the abuse of his neglected Benignity and Clemency . 2. This shews the woful depravation of the Minds and Wills of Men , that chuse Sin , when thinly painted over with Pleasure , notwithstanding the most dreadful and durable Torments , the certain Consequences of it . Desperate folly ! either they believe , or do not , the eternal Torment of Hell. If they do not , how prodigious is their impiety ? If they do , 't is more prodigious they dare indulge their vicious Affections . A wicked Believer is more monstrous and guilty than a wicked Infidel . In some there is Atheism full of Folly , or Folly full of Atheism , that they will not believe the prepared Plagues for the wicked in the next State , because they have no sensible proof of them . Reason , assisted by Divine Revelation , affords so clear an evidence of the future State , and the Rewards and Punishments in it , that if any sincerely apply themselves to consider things , he will receive the most affective conviction of them . 'T is true , there is not sensible evidence ; for God will try our Faith before he satisfies our Sight : partly , that we may honour his Veracity , by yielding a firm assent to his Word before the actual accomplishment of what is promised or threatn'd ; and partly that our Obedience may be voluntary and unconstrain'd , that his Goodness may take its rise to reward us . But these presumptuous Infidels live as if they had no Spirit , nothing of understanding in them : they are wholly under the Dominion of sense , as if they were free and lawless , independant and unaccountable : as if the most high Governour of the World were an inferiour Being , without Power and Justice to vindicate the Honour of his despised Deity . They do not fear Hell , but are afraid they should be fearful of it . This is such a piece of folly , ( but infinitely more woful ) as that of the West-Indians , who at their first invasion by the Spaniards , were so terrified by their glittering Swords , that they presently fled , and very considerately resolved to hide themselves in the Day , and assault their Enemies in the Night . They were fearful to see their Danger , and rash to encounter it , and fighting in the dark , were kill'd in the dark . The threatnings of eternal Death are the brandishing of God's glittering Sword before he strikes ; and sensual Infidels are afraid lest the belief of those terrible Truths should pierce into their Breasts ; therefore are utterly averse from due considering their Danger , and will not foresee what they shall certainly suffer . 'T is in vain to offer Arguments to convince them ; for they are as deaf as Adders to the wisest Instructions , till Sense extort an Acknowledgment from them . They have hardned their Hearts and Faces against all Reproofs , and by an open contempt of Scripture-Threatnings , are past reclaiming . They are now fearless of that Judgment , the thoughts whereof make the Devils tremble : but the time will shortly come , when the Word of the righteous God , which now they despise , shall irresistibly and immediately , like Lightning shot from Heaven , destroy them . There are many degrees of Sin , many steps in the descent to Hell , but the lowest and nearest the Gate of that infernal Prison , is the scornful derision of God's dreadful Preparations for the wicked . Others in the Christian Church , who profess and presume they are true Believers , yet by living indulgently in their pleasant or profitable Sins , discover their Faith is counterfeit , or such a superficial assent to the Truth of God's Word that is without efficacy , and will not avail them at the last . Unfeigned Faith of the Divine Threatnings , produces such a fear as would make Men circumspect over their Hearts and Ways . The fear of a present destructive Evil controuls the most eager Appetites . 'T is recorded , that when the Army of Israel was in pursuit of the Philistines , Saul , to compleat his Victory , forbad , upon pain of Death , that any should taste Food till the Sun was down . In the chace of their Enemies they pass through a Wood dropping with Honey ; yet notwithstanding their Hunger and Faintness , and the easy provisions before them , no Man so much as tasted it : for the People feared the King's Oath . And did Men truly believe and fear the Law of God , threatning Hell for Sin , would they dare to commit it , though invited by pleasant Temptations ? Nay , not only a strong Fear , but the mere suspicion of great Danger , will restrain the most vehement desires of Nature . What Person , though inflam'd with thirst , would drink a Glass of cool Liquor , if he suspected that deadly Poison were mix'd with it ? And if Men were perswaded that Sin is attended with eternal Death , would they drink in Iniquity like Water ? The Devils themselves are not able to conquer the fear of Judgment to come , they believe and tremble : Therefore when it is not active upon the Conscience , it is either because Men do not believe it , or they fancy , that retaining their beloved Lusts , they may obtain an easy Absolution , and escape the Damnation of Hell , which the Eternal Judg has declar'd shall be the punishment of all that will not cut off the right Hand , and pluck out the right Eye , separate their dearest Corruptions from them . Astonishing Perverseness ! How many will not discern nor censure that Folly in themselves , which they will condemn in others for extream Madness ? If one riotously lavishes away his Estate , and for the short Pleasure of a few Years , be reduc'd with the Prodigal to extream Poverty , and to loathsom Imprisonment all his Life after , would he not be esteem'd to have been besides himself ? Yet this is a very tolerable Case , in comparison of exposing the Soul to Eternal Vengeance , for the Pleasures of Sin that are but for a Season . 3. Let us stedfastly believe , and frequently consider , that Eternal Death is the Wages of Sin , that we may renounce it with the deepest Abhorrence , and forsake it for ever . We are assured , from the Wisdom and Compassion of our Saviour , that 't is a powerful Means to mortify the Inclination to sin , and to induce us to prevent and resist all Temptations . The subtile Tempter cannot present any Motives , that to a rectified Mind will make Sin eligible . Let the Scales be even , and put into one all the Delights of the Senses , all the Pleasures and Honours of the World , that are the Elements of Carnal Felicity , how light are they against the Heavenly Glory ? Will the Gain of the World compensate the Loss of the Soul and Salvation for ever ? If there were any possible comparison between deluding transient Vanities , and the Happiness that is substantial and satisfying for ever , the Choice would be more difficult , and the Mistake less culpable , but they vanish into nothing in the Comparison . According to the Judgment of Sense , would any one chuse the enjoyment of the most exquisite Pleasures for a Year , and afterwards be content to burn in a Furnace for a Day ; much less to enjoy them for a Day , and to burn for a Year ? What stupid Brutes are they , who for momentany Delights , incur the fiery Indignation of God for ever ? Try but the Finger with the Flame of a Candle , you will soon discover your weakness . Will the remembrance of sensual Delights allay the Torments of the Damned ? When Carnal Lusts are most inflamed , and Objects are present , Pain will extinguish all the Pleasure of the Senses : And if actual Enjoyment cannot afford Delight when the Body is under a Disease , will the Reflections upon past Pleasures in the Fancy and Memory , refresh the Damned in their extream Torments ? No , the remembrance will infinitely increase their Anguish , that for such seeming and short Pleasures , they brought upon themselves Misery intolerable , without Ease or End. O that Men would strip Sin of its disguises , and wash off its flattering Colours , and look into its odious Nature , and to the consequential Evils of it in the next World ! O that they would consider they hang by slender Strings , ( a little Breath that expires every Minute ) over the bottomless Pit , and that within a little while nothing will remain of the Pleasures of Sin , but the undying Worm , and the ever-living Flames ! This would be a means to raise and preserve in them an invincible Resolution and Reluctancy against all temptations to sin and provoke God. But how hardly are Men induced to exercise their Minds on this terrible Object . They think least of Hell , who have most reason to consider it . To this I must add , that the meer fear of Hell , and the judicial impression upon Conscience from it , is not sufficient to convert Men to God. For that servile Affection , though it may stop a Temptation , and hinder the eruption of a Lust into the gross Act , yet does not renew the Nature , and make Men Holy and Heavenly . There may be a respective dislike of Sin , with a direct Affection to it . Besides , that Religion that is the meer Effect of Fear , will be according to the Nature of its Principle , with resistance and trouble , wavering and inconstant : for tormenting Fear is repugnant to the humane Nature , and will be expelled if possible . In short , the fear of Hell may be only a natural Affection , that recoils from what is painful to Sense . Therefore 't is the great Design of the Gospel by the fear of Hell , as a powerful Preparative , to make way for the Love of God , who offers Pardon and Indempnity to all returning Sinners , and for the Hope of Heaven the blessed Reward promised to them . No Offers of Mercy will prevail to make Sinners to yield themselves , till they are storm'd by the Terrors of the Lord. But when the fear of Hell has made a Breach , Divine Grace enters and takes possession . As the Virtue of the Loadstone , when encompass'd and arm'd with Iron , is increas'd , and draws a far greater weight than when 't is naked and single ; thus the Attractives of Heaven are more powerful to move the Hearts of Men , when enforced from the Terrors of Hell. Now the Love of God , and the Hope of Heaven , are spiritual Affections ; and the Obedience that flows from them is voluntary from the intire consent of the Soul , and persevering . Lastly , From the consideration of the Punishment determin'd for Sin , we may understand how dear our Engagements are to the Lord Jesus Christ. The Rector and Judg of the World would not release the Guilty without a Ransom , nor the Surety without Satisfaction ; and the Son of God most willingly and compassionately gave his precious Blood the Price of our Redemption . He obtain'd the Spirit of Holiness , to illuminate our Minds , to incline our Wills , to sanctify our Affections , without whose Omnipotent Grace , neither the Hopes or Fears of things Spiritual and Future , would ever have cleansed and changed our Hearts and Lives . We are naturally as senseless as the Dead , as to what concerns our everlasting Peace , blind and brutish , and without fear ; should plunge our selves into Destruction , if the Spirit of Power , and of a sound Mind , did not quicken us and direct us in the way to everlasting Life . O that we might feel our dear Obligations to him who has delivered us from the Wrath to come , and purchast for us a Felicity perfect , and without end ! I would not lessen and disparage one Divine Work , to advance and extol another ; but 't is a Truth that shines with its own Light , and is declar'd by our Saviour , that our Redemption from Hell to Heaven , is a more excellent Benefit than our Creation ; in as much as our Well-being is better than our Being ; and eternal Misery is infinitely worse than mere not being . Our Saviour speaks of Judas , It had been better for him if he had never been born . How engaging is the Love of Christ , who rais'd us from the Bottom of Hell to the Bosom of God , the Seat of Happiness ! If his Perfections were not most amiable and attractive , yet that he died for us , should make him the Object of our most ardent Affections . To those who believe he is precious ; to those who have felt their undone Condition , and that by his Merits and Mediation , are restor'd to the Favour of God , that are freed from tormenting Fears , and revived with the sweetest Hopes , he is and will be eminently and eternally precious . Blessing , and Honour , and Glory , and Power , be to Him that sitteth upon the Throne , and to the Lamb for ever and ever . FINIS . Books writ by William Bates , D. D. and sold by B. Aylmer . THE Harmony of the Divine Attributes , in the Contrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ : Or Discourses , wherein is shewed , how the Wisdom , Mercy , Justice , Holiness , Power , and Truth of God are glorified in that great and blessed Work. In Octavo . Considerations of the Existence of God , and of the Immortality of the Soul , with the Recompences of the Future State. To which is now added , The Divinity of the Christian Religion , proved by the Evidence of Reason , and Divine Revelation : for the Cure of Infidelity the Hectick Evil of the Times . In Octavo . The Soveraign and Final Happiness of Man , with the effectual Means to obtain it . Also the Joys of Heaven , and Torments of Hell are discoursed of . In Octavo . Several Sermons upon Death , and Eternal Judgment . In Octavo . The Four Last Things , Death and Judgment , Heaven and Hell , practically considered and applied , in several Discourses . In Octavo . The Danger of Prosperity discovered , in several Sermons upon Prov. 1.17 . In Octavo . The great Duty of Resignation in Times of Affliction , &c. In Octavo . A Funeral Sermon preached upon the Death of the Reverend and Excellent Divine , Dr. Thomas Manton , who deceased October 18 , 1677. To which is now added , the last publick Sermon Dr. Manton preached . In Octavo . The Sure Trial of Uprightness , opened in several Sermons upon Psal. 18. v. 23. In Octavo . A Description of the Blessed Place and State of the Saints above , in a Discourse on John 14.2 . Preached at the Funeral of Mr. Clarkson . The Way to the highest Honour , on John 12.26 . Preached at the Funeral of Dr. Jacomb . The speedy Coming of Christ to Judgment , on Rev. 22.12 . Preached at the Funeral of Mr. Benj. Ashurst . ADVERTISEMENT . NEwly printed , The Holy Bible , containing the Old Testament and the New : With Annotations and Parallel Scriptures . To which is annex'd , The Harmony of the Gospels : As also , The Reduction of the Jewish Weights , Coins and Measures , to our English Standards . And a Table of the Promises in Scripture . By Samuel Clark Minister of the Gospel . Printed in Folio of a very fair Letter ; the like never before in one Volume . Printed for Brabazon Aylmer in Cornhill . Notes, typically marginal, from the original text Notes for div A26786-e650 Ver. 4 , 5. Ver. 6. Deut. 6.13 . & 10.20 . Ver. 7. Ver. 8. Ver. 10. Ver. 13. Ver. 14. Psal. 97.9 . Chap. 2.11 . Psal. 78.49 . Rom. 5.12 . Anima volens perdidit vivere , nolens ergo perdat & vivificare . Rom. 6.23 . Hac lege intraverant , ut exiirent . Senec. Heb. 9.27 . Eccles. 1.4 . Gen. 2.17 . 1 Sam. 26.10 . Psal. 89.4 . Eccles. 8.8 . Isa. 38. Isa. 38.11 . Dies moritur in noctem , & tenebrisusquequaque sepelitur ; funestatur mundi honor , omnis substantia denigratur , sordent , silent , stupent cuncta : ubique justitium est . Tertul. de Resurrec . Car. Talia agentem atque meditantem mors praevenit . Sueton. Psal. 49.16 , 17. * As our Divine Poet expresses it . The brags of Life are but a nine days wonder ; And after Death the Fumes that spring , From private Bodies make as big a Thunder , As those that rise from a huge King. Herbert . 2 Kings 9.37 . Isa. 14.11 . Heb. 9.27 . Acts 24.25 . Heb. 10.31 . Praestat semel mori quam semper timere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 1.7 . Eccles. 11.7 . Prov. 29. Job 36.21 . Rev. 21. Nullum malum sine effugio . Senec. Timor fugam perdidit . 1 Sam. 28. Dan. 5.1 , 2 , 3 , 4. Amos 6.3 , 4. Aelian . 2 Cor. 5.11 . Heb. 11. 1 Tim. 2.6 . 1 Pet. 1. 〈…〉 〈…〉 1 Cor. 15. Gal. 3. Isa. 53. Heb. 12. 1 Cor. 10.33 . Rev. 2. 1 Thess. 4.14 . Annon longe gloriosius fuit , quandoquidem totum pro nobis agebatur , ut non modo passio corporis , sed etiam cordis affectio pro nobis faceret ? Et quos vivificabat mors , nihilominus & trepidatio robustos , & moestitia laetos & taedium alacres & turbatio quietos facecet , & desolatio consolatos ? Bern. Serm. 1. de S. Andr. Isa. 57.1 , 2. Luke 2. John 6.48 . † Dies iste quem tu tanquam supremum reformidas , aeterni natalis est . Senec. Job 14.1 . Tempus angustatur ad vitam , dilatatur ad miseriam . * Omnes homines aut sunt penitus caro , & nihil habent spiritus , ii sunt infideles sine regeneratione . Aut sunt tantum spiritus sine carne . Ii sunt sancti ; qui jam in Coelo aeterna fruuntur pace sine pugna . Aut sunt partim spiritus , partim caro . Ii sunt omnes renati per Spiritum Sanctum in Christo. Aug. cont . Jul. 1 Cor. 13. 1 John 3. Rom. 8. ‖ Poterat autem Christus etiam hoc donare credentibus , ut nec istius experi●entur corporis mortem : sed si hoc fecisset carni quaedam foelicitas adderetur , minueretur fidei fortitudo . Quid enim magnum erat vivendo eos non m●●i qui crederent se non morituros ? Quanto est majus quanto fortius quanto laudabilius ita credere , ut se speret moriturus sine fine victurum ? Aug. de pecc . Mort. Lib. 2. Exercitia nobis sunt non funera , dant animo fortitudinis gloriam : Contemptu mortis praeparant ad coronam . Cypr. de Mortal . * Nomen terrae in igni reliquit . Tertul. Rom. 1.11 . Acts 2.24 . Rom. 4. Heb. 13. * Qui sibi ipse pulcherrimum medicamentum . Celsus . Ephes. 2.6 . Exod. 10.26 . Mat. 27.52 , 53. Phil. 3.1 . Rom. 8.23 . 1 Cor. 15. 1 Cor. 15. Mark 9. † Foelices errore suo quos ille timorum Maximus , haud urget leti metus , inde ruendi In ferrrum mens prona viris , animaeque capaces Mortis , & ignavum rediturae parcere vitae . Lucan . 1 John 5.12 . Rom. 8.1 . Revel . 1 Cor. 15.22 . 1 Cor. 6.17 . John 6.36 . 2 Kings 4.34 . Gal. 2.20 . John 15.26 . Rom. 1.4 . Rom. 8.9 . Rom. 8.11 . 2 Cor. 5.17 . Revel . 1. Macti ingenio este Coeli interpretes , rerumque naturae capaces , Argumenti repertores , quo Deos hominesque vinxistis . Plin. lib. 2. * Foelix qui potuit rerum cognoscere causas : Atque metus mortis & inexorabile fatum Subjecit pedibus . Virgil. Acts 20.21 . Heb. 6.1 . 2 Cor. 5.14 . Athen. Heb 2.7 , 8. Quis enim satis explicet verbis , quantum mali sit non obedire tanto potestatis imperio , & tanto tenenti supplicio ? Nemo ergo sibi promittat , quod evangelium non promittit . Aug. Jer. 13.16 . Psal 78.34 , 36. Rom. 2. 1 Sam. 26.21 . Prov. 1. Matth. 25. Male cum his agitur , quibus necessitas incumbit belli & morbi . V●g . ‖ Quod alicui gratiosè conceditur , trahi non debet ab aliis in exemplum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Vix dici potest quantos haec inanis spei umbra deceperit . Aug. † Tull. Tully . ‖ Miserrimum morbi genus , in quo aeger & siti & aquae metu cruciatur , quorum spes in angusto est . Cels. John 17. Haec enim est infoelicitas hominum , propter quae peccant Morientes hic dimittunt , & ipsa peccata secum portant . Aug. Stemus expeditae ad omnem vim , nihil habentes quod relinquere timeamus ; Retinacula ista sunt spei nostrae . De cult . Foem . Josh. 3.16 . Ad instar montis intumescentis , apparebant procul . 1 John 1.3 . Heb. 11.1 . 2 Cor. 5.1 . Epist. Jul. 1 Thess. 4. * Ille exerit gladium , ille cervicem , uno voto , unâ devotione : sub tanto non dicam humanitatis , sed p●tius naturae ipsius metu , lati sunt . John 21.41 . Secutus à corpore volebat esse cum Christo , sed si fieri posset praeter mortis molestiam . Nolens ad eam venit , sed volens eam vicit . Aug. Tract . 123 in Joan. Phil. 1. John 17. Cant. 1. † Quamdiu in Salo isto , tamdiu inter naufragia . Accitus sum ad id miraculi , videre exultantem in morte hominem , & insultantem morti . Bern. 26 Serm. in Cant. Gen. 4. Notes for div A26786-e9350 Ver. 29. Ver. 26. Psal. 100. Isa. 33.22 . Rom. 3.5 , 6. John 5.22 . Ver. 26 , 27. Rev. 5. John 5.23 . Luke 9.26 . Mat. 26.64 , 63. Heb. 1. Isa. 11.2 , 3 , 4. Rev. 20.11 . Rom. 7.17 . Psal. 119.128 . Rom. 2.18 . 〈◊〉 . 6.10 . John 5.44 . James 2.12 . Isa. 1.16 , 17 , 18 Mal. 3.17 . 2 Tim. 1.7 . 1 Pet. 1.12 . Luke 11.13 . Rom. 1.26 , 27. Rom. 1.32 . Rom. 2. Rom. 2.4 . Acts 14.17 . — Adsit Regula peccatis , quae poenas irroget aequas . Horat. Isa. 6.2 , 3. Job 22.14 . Poenae aequalitas non nude spectanda ut in ponderibus & mensuris , sed expenso proposito , & voto ejus qui deliquit . Grot. Mat. 23.33 . Gen. 3.11 . Gen. 18.20 , 21 Dan. 5.27 . Rev. 19.2 , 3. Rom. 2.5 . Eccles. 12. ult . 2 Cor. 5.10 . Rom. 2.16 . James 4. 1 Pet. 4.5 . Col. 3.25 . Mat. 12. Jude 14 , 15. Luke 21.3 , 4. Mat. 10.42 . Rev. 20.12 . John 5.45 . John 12.48 . Psal. 19. Heb. 4.13 . Psal. 139. 1 Tim. 6.16 . Rev. 1.14 . Psal. 90.8 . 1 Sam. 15.21 . 2 Sam. 11.25 . Matth. 23.14 . Matth. 6.2 . Matth. 23.14 . Prov. 24.12 . Jer. 17.10 . Isa. 65.6 . * O si nobis animam boni viri liceret inspicere , quam pulchram faciem , quam sanctam , quam ex magnifico , placidoquefulgentem videremus ! Senec. Mal. 3.16 , 17. Rom. 2.15 , 16. Psal. 40.12 . Jer. 17.1 . Rev. Zech. 3.1 , 2 , 3. Psal. 109.6 , 7. Prov. 7.18 . Isa. 56.12 . Prov. 1. Hab. 2.11 . James 5.3 , 4. ‖ Ipse timendus est in publico , ipse in secreto . Lucerna ardet ? videt te . Lucerna extincta est ? videt te . In cubile intras ? videt te . In corde versaris ? videt te . Ipsum time . 1 Pet. 1.17 . Matth. 7.22 . Col. 3. ult . Col. 3.11 . Gal. 6.7 , 8. Rom. 2.7 . Rom. 6. ult . Jude 21. Rev. 7.14 . 2 Tim. 4.7 , 8. Rev. 20.12 . Mat. 25. 34. 35. * Plus amant illud Regnum in quo non timent habere consortes . Aug. de Civit. Dei. 2 Cor. 8.12 . Luk. 12.47 , 48. Jer. 17.10 . Luke 16.28 . ‖ Non orat pro fratrum salute quâ non tangitur reprobus , sed pro se ne ipsius tormenta ex consortio fratrum augeautur . Brugen . Testimonium animae naturaliter Christiana . Tert. Jude 14 , 15. Eccles. 12. Esa. 45.23 . Rom. 14.10 , 11. Mat. 13.42 , 43. & 23.30 , 31. An verè extribuit nobis omnia quae promisit , & de solo die judicii nos fefellit ? Aug. Psal. 14.1 . Psal. 50. Eccles. 8.2 . Acts 17.130 . 2 Pet. 2.4 . Deut. 32.34 . ‖ Amos 8.7 . Psal. 50.21 . * Cum habeat in potestate vindictam mavult diu tenere patientiam . Cyprian . de bon . Patient . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Cum hi novissimi versus in Tragoedia Euripidis pronuntiati essent , totus populus ad ejiciendum & Actorum & Carmen consurrexit uno impetu : donec Euripides in medium prosiluit petens ut expectarent , viderentque quem admirator auri exitum faceret Senec. Epist. 115. Psal. 4. 2 Thess. 6.7 . Rom. 2.7 . 1 Cor. 4.5 . Inter Judicem justum , & conscientiam tuam , noli timere nisi causam tuam . Aug. 1 Pet. 1.7 . 2 Pet. 3.9 . Psal. 94.5 , 6. 1 Pet. 4.3 , 4. Eccles. 11. Tit. 12.13 . Phil. 1. Mat. 25. Acts. 2. Videtis vulnera quae inflixistis , agnoscitis latus quod pupugistis , quoniam & per vos , & propter vos a pertum est , nec intrare voluistis . Aug. 2 Cor. 5.9 . Rev. 8.3 . 1 John 3.20 , 21. 2 Cor. 1.12 . * Cui praeceptor : ista inquit omnibus eadem sunt , aeque difficilia . Senec. Ep. 91. Psal. 19.12 . * Nullis vitiis desunt pretiosa nomina . Plin. lib. 73. Mat. 10.33 , 34. Rom. 10. 1 Joh. 4.18 . Matth. 10.31 , 32 , 33. 1 Cor. 4.17 . Acts 5.41 . John 5.33 , 36 , 37 , 39. Mark 8.38 . Matth. 25.34 , 35.36 . Jude 15. Rev. 1.9 . 1 Thess. 4.16 . Pet. 3.11 , 1● . Acts 17.32 , 34. 1 Cor. 19.27 . * Vae miseris nobis qui de electione nostra nullam adhuc 〈◊〉 vocem cognovimus , & iam in otio qu●●● de securitate torpemus . Greg. lib. 39. Moral . Notes for div A26786-e16960 Matth. 11. Isa. 35. Illorum hominum non tantum lingua sed & vita prophetica fuit . Aug. Acts 2 27 , 29. Rev. 17.7 . 1 Cor. 13. Ephes. 3. * Ut cum istud quicquid est de quo disputatis percepero , moriar . Val. Max. * Aristotle . Cant. 7. Cant. 10.16 . Cant. 6. * Sic itaque habebit donum aliud alio minus , ut hic quoque donum habeat , ne velit amplius . Aug. * O si animum boni viri liceret inspicere , ex magnifico placidóque fulgentem ! nonne veluti numinis occursu obstupefacti essemus ? Senec. Non errâsti Mater , nam hic Alexander est . Curt. lib. 3. Job . 29.2 , 3 , 4. * Vitae nos taedium tenet timor mortis , natat omne consilium , nec implere nos ulla faelicitas potest . Causa autē est , quod non pervenimus ad illud bonum immensum & insuperabile , ubi necesse est , consistat nobis voluntas nostra , quia ultra summum non est locus . Senec. Ep. 74. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth. l. 7. c. ult . * Et totum se dedit universis , & totum singulis . Ac per hoc quicquid passione sua Salvator praestitit , sicut totum ei debent universi , sic singuli ; nisi quod propè hoc plus singuli quam universi , quod totum accepe run●● singu●● quantum un● versi . Salvian . * Si audiat multitudo silens , non inter se particulatim comminuunt sonos , tanquam cibos : sed omne quod sonat & omnibus totum est , & singulis totum . August . in Ep. ad Volusan . Heb. 10.19 , 20. Rom. 9.16 . Rom. 3.27 . James 2. Heb. 9. 2 Cor. John 3.3 . Rom. 8.17 . Gal. 4.7 . 1 Pet. 1.17 . Rom. 2.16 . Acts 26.18 . Heb. 12.14 . John 3.16 . Phil. 2.8 , 9. John 17.2 . John 6. 1 Cor. 15.22 . 1 John 5.12 . John 1.13 . Ephes. 3.17 . 1 Cor. 1. Acts 5.31 . Rom. 8. Psal. 106.14 . Frui est amore alicujus rei inhaerere propter seipsam uti autem , quod in usum venerit , ad id quod amas obtinendum referre . Aug. de Doct. Christ. * Acosta . 1 Tim. 9.18 , 19. Phil. 3.13 , 14. Rev. 2. 1 Cor. 13. * Natator amnem interpositum superaturus , exuitur , nec tamen hoc tanto appararu , quod se dispoliaverit , transnatabit , nisi totius Corporis nisu torrentis impetum scindat , & laborem natationis exhauriat . Paulin. Rom. 2. Mat. 10.22 . Juven . Ezek. 18.24 . Heb. 10.38 . 1 Cor. 5.11 . 1 Cor. 6.9 , 10. * Homil. 6. de laud. Paul. † Quae justior venia in omnibus causis , quam voluntarius , an quam invitus peccator implorat ? Negationem quanta compellunt , ingenia carnificum , & genera poenarum ? Quis magis negavit , qui Christum vexatus , an qui delectatus amisit ? Qui quum amitteret doluit , an qui quum amitteret lusit ? Tert. de pudicit . Denique saepe cognovimus , quoniam quem formidolosa carnificum pompa non terruit , nec divisi lateris sulcus infregit , nec ardentes ●●minae à triumphalis 〈…〉 . * Flagitio insigni , semper alicujus foeminae amore flagrans & ob id Deas pingens sub dilectarum imagine . Itaque scorta ejus venerabantur . Plin. * Bion. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aelian . l. 13. c. 32. † Nunquam de vitâ judicatur , semper creditur , sanabimur , si modò separemur à coetu . Sen , de vit . Beat. Heb. 11.1 . Nec vereamur occidi , quos constat , quando occidimur coronari . Cyp. Isa. 1.2 , 3. * Primum ego scriptoris officium existim●● , ut titulum 〈◊〉 legat , atque identidem 〈…〉 quid cap●●it scribere . † Cum natalis dies Februarii admonuisset aetatis numerandae , & tricesimo reperissem , invasit me subita moestitia , & perculsit admirantem , quomodo sine sensu vitae ad ejus culmen pervenissem , à quo lux quaelibet fit obscurior , & dies nostri ad occasum inclinare incipiunt . Visa est mihi rerum facies momento mutata , & tunc primum me hominem agnovi . Memoires Chanut . 2 Cor. 4.18 . 2 Pet. 3.9 . Quam suave carete suavitatibus istis ? Notes for div A26786-e26110 Ut corpus redimas ferrum patieris & ignes : ut valeas animo quicquam tolerare negabis ? At pretium pars haec corpore majus habet . Ovid. Psal. 90.11 . 2 Thes. 1. Indeed it is difficult to conceive how a material Fire can act on a spiritual Substance . But 't is unreasonable to determine that it is impossible . For if we consider what Pain is , it is as conceivable how pure Spirits are capable of it , as Spirits in Conjunction with Bodies . The human Soul in its Nature is Spiritual as the Angels , yet has a painful sense of Fire or other afflicting Evils incumbent on the Senses . The Body meerly feels not pain , but it passes through the Body to the Soul. If the Soul by a strong diversion of Thoughts apply it self to an Object , the Body is insensible of Pain , as is evident in some Diseases ; and that in the heat of Battel , deep Wounds are not felt . And as God by a natural Constitution has ordered , that the Body so touched and moved , excites a painful Sense in the Soul , he may have ordained that the Devils shall feel the impressions of Material Fire , in the places to which they shall be confin'd . Dan. 12.2 . Tacitâ sudant praecordia culpa . Juv. Jer. 14.12 . Jussisti Domine , & sic est ut poena sit sibi omnis inordinatus affectus . Aug. Luke 15.28 . Psal. 77.7 . Rom. 3.5 , 6. Job 4.17 . Prov. 8.36 . Rev. 16.10 , 11. Jer. 26.3 . * Si frigido loquar nescit quod loquor . Aug. Identidem dictitans , qualis artisex pereo ! Suet. Nisi timore incipiat homo Deum colere , non perveniet ad amorem . Aug. 
A39674	----	Planelogia, a succinct and seasonable discourse of the occasions, causes, nature, rise, growth, and remedies of mental errors written some months since, and now made publick, both for the healing and prevention of the sins and calamities which have broken in this way upon the churches of Christ, to the great scandal of religion, hardening of the wicked, and obstruction of Reformation : whereunto are subjoined by way of appendix : I. Vindiciarum vindex, being a succinct, but full answer to Mr. Philip Cary's weak and impertinent exceptions to my Vindiciæ legis & fæderis, II. a synopsis of ancient and modern Antinomian errors, with scriptural arguments and reasons against them, III. a sermon composed for the preventing and healing of rents and divisions in the churches of Christ / by John Flavell ... ; with an epistle by several divines, relating to Dr. Crisp's works. Flavel, John, 1630?-1691. 1691 Approx. 615 KB of XML-encoded text transcribed from 249 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A39674 Wing F1175 ESTC R21865 12121986 ocm 12121986 54465 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39674) Transcribed from: (Early English Books Online ; image set 54465) Images scanned from microfilm: (Early English books, 1641-1700 ; 889:15) Planelogia, a succinct and seasonable discourse of the occasions, causes, nature, rise, growth, and remedies of mental errors written some months since, and now made publick, both for the healing and prevention of the sins and calamities which have broken in this way upon the churches of Christ, to the great scandal of religion, hardening of the wicked, and obstruction of Reformation : whereunto are subjoined by way of appendix : I. Vindiciarum vindex, being a succinct, but full answer to Mr. Philip Cary's weak and impertinent exceptions to my Vindiciæ legis & fæderis, II. a synopsis of ancient and modern Antinomian errors, with scriptural arguments and reasons against them, III. a sermon composed for the preventing and healing of rents and divisions in the churches of Christ / by John Flavell ... ; with an epistle by several divines, relating to Dr. Crisp's works. Flavel, John, 1630?-1691. [48], 448 p. Printed by R. Roberts, for Tho. Cockerill ..., London : 1691. Reproduction of original in Union Theological Seminary Library, New York. Title transliterated from Greek. Corrigenda: p. [48] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church -- Doctrines. Antinomianism -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Rina Kor Sampled and proofread 2003-01 Rina Kor Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion ΠΛΑΝΗΛΟΓΙΑ A SUCCINCT and SEASONABLE DISCOURSE OF THE Occasions , Causes , Nature , Rise , Growth , and Remedies of MENTAL ERRORS . Written some Months since ; and now made publick , both for the healing and prevention of the Sins and Calamities which have broken in this way upon the Churches of Christ , to the great scandal of Religion , hardening of the Wicked ; and obstruction of Reformation . Whereunto are subjoined by way of Appendix : I. Vindiciarum Vindex : Being a Succinct , but Full Answer to Mr. Philip Cary's weak and impertinent Exceptions to my Vindiciae Legis & Foederis . II. A Synopsis of Ancient and Modern Antinomian Errors : with Scriptural Arguments and Reasons against them . III A SERMON composed for the preventing and healing of Rents and Divisions in the Churches of Christ. By IOHN FLAVELL , Preacher of the Gospel at Dartmouth in Devon. With an EPISTLE by several Divines , Relating to Dr. CRISP's Works . LONDON : Printed by R. Roberts , for Tho. Cockerill , at the Three-Leggs in the Poultrey , over-against the Stocks-Market , 1691. THE Reverend Author of the ensuing Treatises , having in them explained and defended several Gospel-Truths , unto which divers things in the Writings of the Reverend Dr. Crisp deceased , do seem very opposite ; Whereas some of us who subscribed a Paper , the design whereof was only to testify , That we believed certain Writings of the Doctor 's never before Published , were faithfully transcribed by his Son , the Publisher of them ; which Paper is now , by the Bookseller , prefixed to the whole Volume , containing a large Preface , which we never saw till after the publication , together with all the Doctor 's former Works that were published many years before ; And are hereupon , by some weak People , misunderstood , as if by that Certificate , we intended an Approbation of all that is contained in that Volume . We declare , we had no such intention : As the Paper we subscribed hath no word in it that gives any such intimation : But are well pleased these later Writings are Publish'd ( in reference whereto ▪ We only certified our belief , which we fixedly retain , of the Publisher's fidelity ) as they contain many passages in them , that may in some measure remedy the hard and hurtful construction that many expressions were more liable to in the former ; whereof the Doctor seem'd apprehensive himself , when in the beginning of his Discourse , on Tit. 2. 11 , 12. he speaks thus : [ Beloved , I am jealous of you with an holy jealousy , 1 Cor. 11. 2 , 3. Lest after the sweet wooing of you in Christ's Name , that you might be espoused unto him ; I say , I am jealous , and fear , lest as the Serpent beguiled Eve through his subtilty , namely , bewitching her to a presumptuous , licentious adventuring on God's gentleness , while she tasted the forbidden Fruit ; so your minds should be corrupted from the simplicity that is in him , namely , by presuming too much upon him , and adventuring to continue in Sin , in hope that Grace may abound . For the preventing of which dangerous miscarriage , which hath been the dangerous lot of many Thousands , I thought good to step in with this Text , which I am persuaded will prove a seasonable warning to some at least . And this Pio●● caution of the Author 〈◊〉 , lest he should be misunderstood , gives us some grounds to believe , that be intended them not in the more exceptionable 〈◊〉 . 'T is best , if any unwary Reader receive hurt , that he receive his healing also from the same hand ; and whereas a Paper was Printed upon this occasion soon after the Publication of the Doctor 's Works , We willingly adopt so much of it as is requisite to our present purpose , which is to this effect : Some who Subscribed , this Certificate , saw only the Paper it self , to which subscription was desired ; never having perused the Works of Dr. Crisp. The Certificate only concerned the Son , not the Father ; and certified only concerning the Son , That they who should subscribe it , believed him in this , to deal truly ; that he was not a Falsarius ; that he would not say that was his Father's , which was not so ; a Paper so sober , so modest , was ( taken by it self ) scarce refusable by a Friend . The Son's Preface , some that subscribed this Certificate , saw not , nor had any notice , or the least imagination of its Contents ; otherwise the part of a Friend had certainly been done , as well in advising against much of the Preface as in subseribing the Certificate . For the Works of this Reverend Person themselves , as it no way concern'd the subscribing this Certificate , to know what they were ; so from the opinion that went of the Author , among many good Men , That he was a Learned , Pious , Good Man , it was supposed they were likely to have in them many good and useful things ; to which it was only needful to think them his , not to think them perfect . We may in some respect judge of Books as of Men , i. e. reckon , that though divers very valuable Men , have had remarkable failings ; yet that upon the whole , 't is better they have lived and been known in the World , than that they should not have lived , or have lived obscure . The truth is ( which we have often considered ) that though the great Doctrines of Christian Religion do make a most coherent , comely Scheme , which every one should labour to comprehend and digest in his mind ; yet when the Gospel first becomes effectual for the changing mens hearts , 't is by God's blessing this or that passage which drops ; the most discern not the series and connection of Truths at first , and too little afterwards . Vpon that view of Dr. Crisp's Writings we have had since the Publication , we find there are many things said in them , with that good savour , quickness , and spirit , as to be very apt to make good impressions upon mens hearts ; and do judge , that being greatly affected with the Grace of God to Sinners himself , his Sermons did thereupon run much in that strain . All our minds are little , and incomprehensive ; we cannot receive the weight and impression of all necessary things at once , but with some inequality ; so that when the Seal goes deeper in some part , 't is the shallower in some others . If some parts of Dr. Crisp's Works be more liable to exception , the danger of hurt thereby seems in some measure obviated in some other : As when he says , p. 46 vol. 1. Sanctification of Life , is an inseparable Companion with the Justification of a Person by the Free-Grace of Christ. And Vol. 4. p. 93. That in respect of the Rules of Righteousness , or the Matter of Obedience , we are under the Law still , or else we are Lawless , to live every Man as seems good in his own eyes , which I know no true Christian does so much as think . In like manner whereas , Vol. 2. Serm. 15. and perhaps elsewhere , the Doctor seems to be against evidencing our Justification and Union to Christ , by our Sanctification and new Obedience ; we have the truth of God in this matter plainly deliver'd by him . Vol. 4. p. 36. when he teacheth , that our Obedience is a comfortable evidence of our being in Christ ; and on that , as well as on many accounts , necessary . The difference between him and other good men , seems to lie not so much in the things , which the one or other of them believe , as about their order and reference to one another ; where , 't is true , there may be very material difference : but we reckon , That notwithstanding what is more controversible in these Writings , there are much more material things , wherein they cannot but agree , and would have come much nearer each other , even in these things , if they did take some words or terms which come into use on the one or the other hand , in the same sense ; but when one uses a word in one sense , another uses the same word ( or understands it , being used ) in quite another sense , here seems a vast disagreement , which proves at length to be verbal only , and really none at all : As let by Condition , be meant a deserving Cause , ( in which case 't is well known Civillians are not wont to take it ) and the one side would never use it , concerning any good Act that can be done by us , or good Habit that is wrought in us , in order to our present acceptance with God , or final Salvation . Let be meant by it , somewhat , that by the constitution of the Gospel-Covenant , and in the nature of the thing is requisite to our present and eternal well-being , without the least notion of desert , but utmost abhorrence of any such notion in this case , and the other side would as little refuse it . But what need is there for contending at all about a Law-term , about the proper or present use whereof , there is so little agreement between them it seems best to serve , and them it offends . Let it go , and they will well enough understand one another . Again , Let Justification be taken for that which is compleat , entire , and full , as it results at last from all its Causes , and Concurrents , and on the one hand it would never be denied Christ's righteousness justifies us at the Bar of God in the Day of Iudgment , as the only deserving cause ; or affirmed that our Faith , Repentance , Sincerity , do justifie us there , as any cause at all . Let Iustification be meant only of being justified in this or that particular respect ; As for instance , against this particular Accusation , of never having been a Believer : and the honest mistaken Prefacer would never have said , O horrid ! upon it s being said , Christ's Righteousness doth not justify us in this case : For he very well knows Christ's Righteousness will justifie no man that never was a Believer ; but that which must immediately justifie him against this particular Accusation , must be proving , that he did sincerely believe , which shews his interest in Christ's Righteousness , which then is the only deserving cause of his full entire Iustification . There is an Expression in Vol. 1. p. 46. That Salvation is not the end of any good work we do , which is like that of another ; we are to act from Life , not for Life . Neither of which are to be rigidly taken , as 't is likely they were never meant in the strict sense . For the former , this Reverent Author gives us himself the handle , for a gentle interpretation , in what he presently subjoyns , where he makes the end of our good works to be the manifestation of our Obedience and Subjection ; the setting forth the praise of the glory of the Grace of God ; which seems to imply , that he meant the foregoing negation in a comparative , not in an absolute sense ; understanding the glory of God to be more principal ; and so that by end , he meant the very ultimate end : so for the other 't is likely it was meant , that we should not act or work for life only , without aiming and endeavouring , that we might come to work from life also . For it is not with any tolerable charity supposable , that one would deliberately say the one or the other of these in the rigid sense of the words ; or that he would not , upon consideration , presently unsay it , being calmly reasoned with . For it were in effect to abandon Humane Nature , and to sin against a very Fundamental Law of our Creation , not to intend our own felicity ; it were to make our first and most deeply Fundamental Duty , in one great essential branch of it , our sin , viz. To take the Lord for our God : For to take him for our God most . essentially includes our taking him for our supream good ; which we all know , is included in the notion of the last end ; it were to make it unlawful to strive against all sin , and particularly against sinful oversion from God ; wherein lies the very death of the Soul , or the sum of its misery ; or to strive after perfect conformity to God in holiness , and the full fruition of him , wherein its final blessedness doth principally con●ist . It were to teach us to violate the great Precepts of the Gospel ; Repent , that your sins may be blotted out . Strive to enter in at the strait Gate . — Work out your salvation with fear and trembling . To obliterate the Paterns and Precedents set before us in the Gospel . We have believed in Jesus Christ , that we might be justified . — I beat down my body , lest I should be a castaway — That thou mayest save thy self , and them that hear thee It were to suppose one bound to do more for the salvation of others , than our own salvation . We are required to save others with fear , plucking them out of the fire . Nay , we were not ( by this rule , strictly understood ) so much as to pray for our own salvation ; ( which is a doing of somewhat ) when no doubt , we are to pray for the success of the Gospel , to this purpose , on behalf of other me● . T were to make all the threatnings of Eternal Death , and promises of Eternal Life , we find in the Gospel of our Bles●ed Lord , useless , as motives to shun the one , and obtain the other : For they can be motives no way but as the escaping of the former , and the attainment of the other have with us the places and consideration of an end . It makes what is mentioned in the Scripture , as the Character and commendation of the most eminent Saints ; a fault , as of Abraham , Isaac and Jacob , &c. That they sought the better and Heavenly Countrey ; and declared plainly that they did so : which necessarily implies their making it their end . But let none be so harsh as to think of any good man , that he intended any thing of all this ; if every passage that falls from us be stretch'd and tortured with utmost severity , we shall find little to do besides accusing others , and defending our selves as long as we live . A Spirit of meekness and love , will do more to our Common Peace , than all the Disputations in the World. Vpon the whole , We are so well assured of the peaceful healing temper of the present Author of these Treatises , That we are persuaded he designed such a course of managing the Controversies wherein he hath concerned himself , as not on the one hand to injure the memory of the Dead ; and on the other , to prevent hurt or danger to the Living . Nor do we say thus much of him , as if he sought , or did need any Letters of Recommendation from us ; but as counting this Testimony to Truth , and this expression of respect to him , a Debt ; to the spontaneous payment whereof , nothing more was requisite besides such a fair occasion as the Providence of God hath now laid before us , inviting us thereunto . John Howe , Vin. Alsop , Nath. Mather , Increase Mather , John Turner , Rich. Bures , Tho. Powel . AN EPISTLE TO THE READER Candid Reader , CEnsure not this Treatise of ERRORS , as an Error in my Prudentials , in sending it forth at such an improper time as this . I should never spontaneously have awakened sleeping Controversies , after God's severe castigation of his people for them , and in the most proper and hopeful season for their Redintegration . And beside what I have formerly said , I think fit here to add , That if the attacque had been general , and not so immediately and particularly upon that Post or Quarter I was set to defend , I should with Elihu have modestly waited till some abler and more skilful hand had undertaken the defence of this Cause . If ever I felt a temptation to envy the happiness of my Brethren , it hath been whilst I saw them quietly feeding their Flocks , and my self forced 〈◊〉 some part of my precious 〈…〉 time ( devoted to the 〈…〉 combating with unquiet and erring Br●thren : But I see I must not be my own chuser . Notwithstanding , I hope , and am in some measure persuaded , That publick benefit will redound to the Church from this irks●me Labour of mine . And that this strife will spread no further , but the Malady be cured by an Antidote growing in the very place where it began : And that the Christian Camp will not take a general Alarm from such a ●ingle Duel . The Book now in thy hands consisteth of Four parts , viz. 1. A general Discourse of the Causes and Cures of Errors , very necessary at all times ( especially at this time ) for the reduction and establishment of seduced and staggering Christians ; and nothing of that nature having occurred to my observation among the manifold Polemical Tracts that are extant , I thought it might be of some use to the Churches of Christ in such a vertigenous Age as we live in ; and the blessing of the Lord go forth with it for benefit and establishment . 2. Next , thou hast here the Controversies moved by my Antagonist , first about the Mosaick Law complexly taken , which he boldly pronounces to be an Adam's Covenant of works . And secondly , about God's Covenant with Abraham , Gen. 17. which he also makes the same with that God made with Adam in Paradise ; and affirms Circumcision ( expresly called a Seal of the Righteousness of Faith ) to be the Seal of the said Covenant of Works first made with Adam . 3. Finding my Adversary in the pursuit of his design , running into many Antinomian delirations , to the reproach and damage of the Cause he contends for ; I thought it necessary to take the principal Errors of Antinomianism into examination , especially at such a time as this , when they seem to spring afresh , to the hazard of God's Truth , and the Churches Peace ; wherein I have dealt with becoming-modesty and plainness , if haply I might be any way instrumental in my plain and home way of Argumentation , to detect the falsity and dangerous nature of those notions which some good men have vented ; and preserve the sounder part of the Church from so dangerous a contagion . 4. In the next place I think it necessary to advertise the Reader , That whereas in my first Appendix under that head of the Conditionality of the New Covenant , I have asserted Faith to be the Condition of it , and do acknowledg , p. 246. that the word Condition is variously used among Iurists ; yet I do not use in any sense , which implies or insinuates , that there is any such condition in the New Covenant , as that in Adam's Covenant was , consisting in perfect , personal , and perpetual obedience ; or any thing in its own nature meritorious of the benefits promised , or capable to be performed by us in our own strength ; but plainly , that it be an act of ours ( tho' done in God's strength ) which must be necessarily done before we can be actually justified or saved ; and so there is found in it the true suspending nature of a condition ; which is the thing I contend for , when I affirm , Faith is the condition of the New Covenant . How many senses soever may be given of this word Condition , this is the determinate sense in which I use it throughout this Controversy . And whosoever denies the suspending Nature of Faith , with respect to actual Justification , pleads ( according to my understanding ) for the actual Justification of Infidels . And , thus I find a Condition defined by Navar . Iohan. Baptist. Petrus de Perus . &c. Conditio est Suspensio alicujus dispositionis tantisper dum aliquid futurum fiat . And again , Conditio est quidam futurus eventus , in quem dispositio suspenditur . Once more , My Reader possibly may be stumbled at my calling Faith sometimes the Instrument , and sometimes the Condition of our Justification , when there is so great a Controversy depending among Learned Men , with respect to the use of both those terms . I therefore desire the Reader to take notice , That I dive not into that Controversy here , much less presume to determine it ; but finding both those Notions equally opposed by our Antinomians , who reject our actual Justification by Faith either way , and allow to Faith no other use in our actual Justification , but only to manifest to us what was done from Eternity ; I do therefore use both those terms , viz. the Conditionality , and Instrumentality of Faith , with respect unto our Justification , and shew in what sense those terms are useful in this Controversy , and are accommodate enough to the design and purpose for which I use them , how repugnant soever they are in that particular , wherein the Learned contend about the Use and Application of them . To be plain , when I say , Faith justifies us as an Organ or Instrument ; my only meaning is , that it receives , or apprehends the Righteousness of Christ , by which we are justified ; and so speaking to the Quomodo , or manner of our Justification , I say with the general Suffrage of Divines , we are justified instrumentally by Faith. But in our Controversy with the Antinomians , where another different Question is moved about the Quando , or time of our actual Justification ; there I affirm , that we are actually justified at the time of our believing , and not before ; and this being the Act upon which our Justification is suspended , I call Faith the Condition of our Justification . This , I desire , may be observed , lest in my use of both those terms , my Reader should think , either that I am not aware of the Controversy depending about those terms ; or , that I do herein manifest the vacillancy of my Judgment , as if I leaned sometime to one side , and sometime to another . I speak not here , ad idem , as they do in that Contest ; but when I call it a Condition of Justification , my meaning is , that no Man is justified until he believe . And when I call it an Instrument , my meaning is , that it is the Righteousness of Christ apprehended by Faith , which doth justify us when we believe . And so I find the Generality of our Divines calling Faith sometimes a Condition , and sometimes an Instrument of our Justification , as here I do . And if there be any Expression my Reader shall meet with , which is less accurate , and may be capable of another sense : I crave that Candor from him , that he interpret it according to this my declared Intention . 5. Lastly , I have added to the former , a short , plain , practical Sermon , to promote the Peace and Unity of the Churches of Christ , and prevent their Relapse into past Follies . In all the Parts of this Discourse , I have sincerely aimed at the Purity and Peace of the Church of God ; and he greatly mistakes , that takes me for a Man of Contention . 'T is true , I am here contending with my Brethren , but pure necessity brought me in ; an unpleasing irksomeness hath attended me through it , and an hearty desire , and serious motion for Peace amongst all the professed Members of Christ , shall close and finish it . Let all Litigations of this nature ( at least , in this Critical Juncture ) be suspended by common Consent , since they waste our time , hinder our Communion , imbitter our Spirits , impoverish practical Godliness , grieve the Spirit of God , and good Men , make sport for our Common Enemies , who warm their own Fingers at the Fire of our Contentions ; and place more Trust in our dividing Lusts , than they do in their own feeble Arguments , or castrated Penal Laws , to effect our Ruin. It is my grief ( the Lord knows ) to see the delightful Communion the Saints once enjoyed , whilst they walked together under the same Ordinances of God , now dissolved in such a sad and scandalous Degree , by the Impressions of erroneous Opinions , made both upon their Heads and Hearts . I do therefore heartily joyn with Budaeus in his pious Wish , * That God would give his People as much Constancy in retaining the Truths they once received , as they had Joy and Comfort at their first Reception of them . I must in this occasion declare my just Jealousy , that the Non-improvement of our Baptismal Covenant unto the great and solemn Ends thereof in our Mortification , Vivification , and regular Communion with the Church of Christ , into which Society we were matriculated by it ; is at this day punished upon Professors in those fiery Heats , and fierce Oppositions , unto which God seemeth to have penally delivered us at this day . For my own part , it is my fixed Resolution to provoke no good man if I can help it . But if their own intemperate Zeal shall provoke them , in pursuit of their Errors , to destroy the very nature of God's Covenant of Grace with Abraham and his Seed , and I have a plain call ( as here I had ) at once to defend God's Truths and my Peoples Souls against them , I will earnestly contend in the Cause of Truth , whilst I can move my Tongue , or make use of the Pen of the Scribe . Reader , I shall appeal to thee , if thou be wise and impartial , Whether any man that understands the Covenant of God renewed with Abraham ( which is the grand Charter , by which we and our Children hold and enjoy the most invaluable Privileges ) can endure to see it dissolved and utterly destroyed , by making it an abolished Adam's Covenant of Works ; and stand by as an unconcerned Spectator , when challenged and provoked to speak in defence thereof ? Is there any thing found in God's Covenant with Abraham , Gen. 17. to make it an abolished Covenant of Works , which doth not as injuriously bear upon , and strike at the very life of the Covenant of Grace in the last and best Edition of it , under which the whole Church of God now stands ? What is that thing ( I would fain know ) in God's Covenant with Abraham ? Is it the Promissory part of it , I will be a God unto thee , and to thy Seed after thee , Gen. 17. 7 ? God forbid : for the essential and sweetest part of the New Covenant is contained in that Promise , Ier. 31. 33. Heb. 8. 10. Yet thou wilt find my Antagonist here forced to assert , God may become a Peoples God in a special manner by virtue of the abolished Covenant of Works ; and such he makes this Covenant to be . Or does the Restipulation Abraham and his were here required to make unto God , even to walk before him , and be perfect ; doth this make it an Adam's Covenant of Works ? Surely no. For as God there requires perfection of Abraham , so Christ requires the same perfection of all New-covenant Foederates now , Matth. 5. 48. Be ye perfect , as your Father which is in Heaven is perfect ; which is altogether as much as ever God required of Abraham and his , in Gen. 17. 1. Take Perfection in what sense you will , either for a positive Perfection , consisting in truth and sincerity ; or a comparative Perfection , consisting in the growth and more eminent degrees of Grace ; or a superlative Perfection , which all New-covenant Foederates strive after here , Phil. 3. 12 , 13 - and shall certainly attain in Heaven , Heb. 12. 23. In this also the Covenant with Abraham , and with us , are truly and substantially one and the same . Or doth my mistaken Friend imagine , that God required this Perfection of Abraham , and his , as in the First Covenant he required it from Adam , and all his ? viz. to be performed and maintained in his own strength , under penalty of the Curse ; but now though Christ command perfection , yet what duty lies in any command , answerable strength for it lies in the Promise ? Very well , and was it not so then ? compare the Command , Deuter. 10. 16. Circumcise therefore the fore-skins of your hearts , with the answerable gracious Promise to enable them so to do , Deut. 30. 6. The Lord thy God will circumcise thy heart , and the heart of thy Seed , to love the Lord thy God. Or lastly , Did Circumcision , the Sign and Seal added to Abraham's Covenant , make it an Adam's Covenant of Works ? That 's equally impossible with the former : for no man , but such a daring Man as I am concerned with , will dare to say , that a Seal of the righteousness of Faith ( as Circumcision was , Rom. 4. 11. ) can make the Covenant , to which it is affixed ( and which I have shewn in all the other substantial parts , the very same with that we are now under ) to become an Adam's Covenant of Works . These things I have here superadded , to leave as little as is possible behind me to be an occasion of further trouble and contention . Let all strife therefore in so plain a case be ended : Contentious Spirits are not the most excellent Spirits among Christians . Fire ( and so Contention ) is more apt to catch in low-built thatcht Cottages , than in high-built Castles , and Princely Palaces : the higher we go , still the more peace . The highest Region is most sedate and calm . Stars have the strongest influence , when in conjunction . Angels ( tho legions ) have no wars among them ; and as willingly go down , as up the Ladder , without justling each other . And the Most High God is the God of Peace ; let us also be the Children of Peace . And I do assure the Persons with whom I contend , That whilst they hold the head , and are tender of the Churches Peace , I can live in charity with them here , and hope to live in glory with them hereafter . I remain , Reader , thine and the Truth 's Friend , John Flavell . THE CONTENTS OF THE Causes and Cures , &c. THE Etymology and definition of the word Error , Introd . p. 2 , 3. The difference between Heresy and Error , Introd . p. 4. Twenty general Observations , Disc. p. 7. Obs. 1. Truth is the object and natural food of the Vnderstanding , p. 7. Explain'd and confirm'd , P. 8. Obs. 2. Several sorts of Knowledge , amongst which the supernatural knowledge of saving Truths revealed in the Scriptures , is the best , 9. Obs. 3. Vnto the attainment of Divine Knowledge out of the Scripture , some things are naturally , yet less principally requisite in the subject ; and something absolutely and principally necessary , 11. As the irradiation of the mind by the Spirit of God ; the benefits of which , 12. Obs. 4. Among the manifold impediments to the obtaining of true Knowledge , and setling the mind in the truth and faith of the Gospel , these three are of special consideration ; viz. Ignorance , Curiosity and Error , p. 13. Obs. 5. Error is binding upon the Conscience as well as Truth ; and altogether as much , and sometimes more influential upon the Affections and Passions than Truth is , 14. Obs. 6. 'T is exceeding difficult to get out Error when once it is imbib ' d , and hath rooted it self by an open profession , 15. Obs. 7. Men are not so circumspect and jealous of the Corruptions of their Minds by Errors , as they are of their Bodies in times of Contagion ; or of their Lives with respect to gross Immoralities , 17. Obs. 8. 'T is a great Iudgment of God to be given up to an Erroneous Mind , 19. Obs. 9. 'T is a pernicious Evil to advance a mere Opinion into the place or seat of an Article of Faith ; and to lay as great stress upon it , as they ought to do upon the most clear and fundamental Point , 21. Obs. 10. Error being conscious to it self of its own weakness , and the strong assaults that will be made upon it , evermore labours to defend and secure it self under the wings of Antiquity , Reason , Scripture , and high pretensions to Reformation and Piety , 23. Obs. 11. God in all Ages in his tender care for his Churches and Truths , hath still qualified and excited his Servants for the defence of his precious Truths , against the Errors and Heresies that have successively assaulted them , p. 25. Obs. 12. The want of a modest suspicion and just reflection , gives both confidence and growth to Erroneous Opinions , 27. Obs. 13. There is a remarkable involution or concatenation of Errors , one linking in , and drawing another after it , 29. Obs. 14. Errors abound most , and spring fastest in the times of the Churches Peace , Liberty , and outward Prosperity under Indulgent Governors , 31. Obs. 15. Errors in the tender bud , and first spring of them , are comparatively shy and modest , to what they prove afterwards ; when they have spread and rooted themselves into the minds of multitudes , and think it time to set up and justle for themselves in the World , 33. Obs. 16. Nothing gives more countenance and increase to Errors , than a weak and feeble defence of the Truth against it , 35. Obs. 17 Errors of Iudgment are not cured by compulsion and external force , but by rational conviction , and proper spiritual remedies , 36. Obs. 18. Erroneous Doctrines producing Divisions and fierce Contentions amongst Christians , prove a fatal Stumbling-block to the World ; fix their Prejudices , and obstruct their conversion to Christ , p. 38. Obs. 19. How specious and taking soever the pretences of Error be , and how long soever they maintain themselves in esteem among men , they are sure to end in the loss and shame of their Authors and Abettors at last , 40. Obs. 20. If ever Errors be cured , and the Peace and Vnity of the Church established men must be convinced of , and acquainted with the occassions and causes both within and without themselves , from whence their Errors do proceed ; and must both know and apply the proper rules and remedies for the prevention or cure of them , 42. Divine Permission an occasion of Error , 44. Which must be prevented by avoiding , 1. A want of love to the Truth , 45. 2. Pride and wantonness of the mind , 46. 3. The neglect of Prayer , ibid. Culpable Causes of Errors in men are , 1. A wrangling humor at the pretended obscurity of the Scriptures , p. 47. Cod's wisdom manifested in leaving some difficulties in the Scriptures , 49. For the prevention of this , cause these Rules following to be heeded and practis'd , viz. R. 1. To expound all obscure Texts of Scripture according to the analogy and proportion of Faith , p. 50. R. 2. Not to wrest Scripture from its general and common sense in favour of our preconceived Opinions , 51. R. 3. When we meet with a difficult place of Scripture , to search the Context throughly , 52. R. 4. Let one Testament freely cast its light upon the other , the Old on the New , and the New on the Old , ibid. R. 5. Observe the sense which the current of Expositors do agree in , and which naturally agrees with the scope of the place , 53 ▪ Cause 2. The abuse of the Liberty given by Christ to all his People to read the Scriptures , and to judge of the sense of them by a private judgment of Discretion , ibid. Remedy of it , is to observe the limits which Christ hath set to this Liberty ; which Limitations are , 1. A liberty to read and study , but not publickly to expound and preach the Word , 57. 2. Christians of different Abilities ought to study some parts of Scripture rather than others , 59. Cause 3. Slothfulness in a due and serious search of the Scripture , 61. How to find the institution of the Sabbath in the Scripture , 64. How to find the institution of the Baptism of Infants there , 65. Several Considerations to cure this slothfulness , 67. Viz. A serious search of the Scriptures is our duty , ibid. No action of ours that is not agreeable to God's will , is acceptable to him , 68. This is the path in which the wisest and best of men have gone before us , 69. Every discovery of the Will of God obtain'd in this method , is highly pleasant , 70. Confirms our Faith , 71. An impartial search into the Will of God will be a testimony of our Integrity and ▪ Sincerity , ibid. Cause 4. Instability of judgment , and unsetledness of mind about the truth of the Gospel , 72. This is the effect sometimes of Hypocrisie , sometimes of weakness , 74. To prevent which , some Rules , 76. viz. R. 1. To get a real inward implantation into Christ , ibid. R. 2. To labour for an experimental Taste of the Truths professed , p. 77. R. 3. To study hard , and pray earnestly , p. 77. R. 4. To be sensible of the benefit of a good establishment , and the evil and danger of a wavering mind , p. 78. Cause 5. Eagerness to snatch at any Doctrine or Opinion that promiseth ease to an Anxious Conscience , 79. For the cure of which some Queries propounded , viz. Qu. 1. Whether a good trouble be not better than a false Peace ? 82. Qu. 2. Whether Troubles so laid asleep , will not revive again with a double force ? 83. Q. 3. Whether the Saints in Scripture , that have been under terrors , have not found peace by those very methods which the Principles that quiet you , exclude ? 84. Cause 6. An easy Credulity . 85. The Remedies against this . 1. The consideration , that it is beneath a man , 88. 2. That the priviledge of trying all things , is of too great a value to be thus slighted , 89. 3. Observe the Practices and Lives of those men whose Opinions you are so ready to imbrace , 90. Cause 7. A vain Curiosity , 90. Remedies . 1. A due consideration of the mischiefs that have entred into the World by this , 92. 2. God hath not left his people to seek their Salvation among curious , but solid and plainly revealed Truths , 94. 3. 'T is a dangerous snare of Satan , ibid. Cause 8. Pride and Arrogancy of Humane Reason , 95. Remedies . 1. 'T is the Will of God , that Ratiocination should submit to Revelation , and Reason to Faith , 98. 2. A sense of the weakness and corruption of Natural Reason , 99. 3. Consider the manifold mischiefs flowing from the pride of Reason . Cause 9. Ignorant Zeal , 101. Defensatives . 1. A Reflection upon the mischiefs occasioned by it in all Places and Ages , 104. 2. A consideration how hurtful it may prove to your own Soul , 106. 3. How prejudicial is hath been to Human Society , 107. 4. That Opinion is to be suspected which comes in by the Affections , 108. Cause 10. Impulsive of spreading Errors , Satan , 110. Rules for Cure. 1. Pray for a sound Conversion , 113. 2. Acqu●int your selves with the Devices of Satan , ibid. 3. Resign your Souls to the conduct of Christ and his Spirit , 114. 4. Live in the practice of the truths and duties God hath revealed already , 115. Cause 11. Instrumental , the false Teacher , ibid. Remedies . 1. Pray for strength of Grace , and solidity of Iudgment , and use all means to obtain it , 119. 2. Acquaint your selves with the Artifices of such as these , 121. Such as are , their endeavours to blast the reputation of faithful Teachers , ibid. the mixing their Errors among solid Truths , 122. Cause 12. The methods used by False Teachers to draw men from the truth ; among which the first is , their representing the Abuses of the Ordinances of God in such a manner as to scare tender Consciences from the use of them , 124. Remedies . 1. Nothing so great and sacred in Religion , but what hath been vilely corrupted and abused , 127. 2. 'T is the temper of a gracious Soul to love those Ordinances which are most abused and disgraced , 129. 3. Before you forsake any Ordinance , consider whether you have found no advantage by it , 130. Cause 13. Another method which they use , is , a granting to their Followers a Liberty of Prophesying , 131. Remedies . 1. Let all that incourage or undertake such a work as this , consider the danger they cast on their own , and other mens Souls , 134. 2. How daring a presumption it is to intrude themselves into such an Office , without a Call from Christ , 136. 3. To vent our unsound Liberty , is said in Scripture to be our greatest dishonour , 137. 4. 'T is much more safe and advantageous for every one to fill their own places with their proper work , ibid. Cause 14. Another method of theirs , is a Spirit of Enthusiasm , or a pretence to Revelations , 138. Remed . 1. Whatever Doctrine seeks credit to it self this way , ought to be suspected of wanting a Scripture-foundation , 141. 2. Consider , how often the Devil hath abused the World by such ways as these , 142. 3. H●w impossible it is to know , whether such a Revelation be from God , or the Devil , 144. Cause 15. Another method they use , is Timing their Assaults , 145. Remed . 1. Respects Ministers , that they should look carefully after the Souls of young Converts , 149. Remed . 2. Young Converts should consider , That they must not expect to find Christ in one way , and not another ; that they are expos'd to the Snares of Satan ; and that it is a sad thing to grieve the hearts of those Ministers who have travelled in pain for them , 150 , 151. Cause 16. Another Artifice of False Teachers , is , to press their Proselytes to declare speedily for them and their Opinions . 152. Remedies . Consider , 1. That hasty ingagements in disputable matters , have cost many Souls dear , 155. 2. Weighty Actions require answerable deliberations , ibid. 3. The only season wherein men have to consider , is , before their Affections are too far ingaged , 156. 4. Consult with pious Ministers , and trust not to your own Iudgment , 157. 5. Suspect that Opinion that will not allow you a due time for consideration , 158. Consectaries from the whole , ibid. 1. The usefulness and necessity of ● standing Ministry , ibid. 2. How little peace the Church must expect , till a greater light be poured out upon it , 159. 3. What a mercy it is to be kept sound in Iudgment , and stedfast in the ways of Christ , 161. 4. We may discover one cause of the great decay of serious P●ety in this Age , 162. 5. One Reason of the frequent . Persecutions God exercised his Church with , 163. 6. We may learn the duty and necessity of mutual Charity and forbearance , 164. The Contents of Vindiciarum Vindex , or the First Appendix . THE whole of the Answer reduced under three heads , p. 175. Two things premised , 176. Head 1. Mr. Cary hath not been able to free his Thesis from the horrid absurdity charged upon it , viz. That Moses , and the whole People of God , were under a Covenant of Works , and a Covenant of Grace at the same time , 179. From whence follows , Absurd . 1. That all their lives they were in the mid-way between life and death , and after death in the mid-way betwixt Heaven and Hell , 180. Mr. Cary's First Reply , 184. Answer'd , 185. Mr. Cary's Second Reply , 187. Answer'd , ibid. The Ten Commandments complexly taken , including the Ceremonial Law , were added as an Appendix to the promise , 192. Mr. Cary's Answer to it consider'd , 194. A Promise of pardon in the Sinai Dispensation , to penitent Sinners , 198 , 199. The several Arguments that are left standing in their full force against Mr. Cary , 200 , 201 , 202 , 203. The Law given at Sinai , wrote of the chief Privileges which the Jews had , 203. His Argument , that the Law is not of faith , consider'd and answer'd , 206. Dr. Edw. Reynolds's Opinion about the Law , 207 , 213. The Position about Abraham's Covenant , being a Covenant of Grace , defended , 213. The first Argument for the proof of it , 214. Mr. C's Reply answer'd , 215. His distinction of A Covenant of Works , and The Covenant of Works , overthrown , 217 , 218. The second Argument for the proof of it , 220. Mr. C's Reply answer'd , 221. Third Argument , 222. Mr. C's Reply answer'd , 223. The Covenants not made with Abraham in Gen. 17. 225 , 228. Circumcision did not oblige all men , on whom it passed , to keep the whole Law of Moses for Righteousness , 230. Fourth Argument , 231. Circumcision in its direct end , taught them the corruption of Nature by sin , and the mortification of sin by the Spirit , 231. Mr. C's Reply answer'd , 232. His Arguments to prove the Sinai Covenant a Covenant of Works , likewise answered , 233. Cutting off , in Gen. 17. 14. not the same with the death threatned to Adam , ibid. How faith reckon'd to Abraham for Righteousness while he was in Vncircumcision , 234. How the Sinai Covenant is a Bondage Covenant , 236. Dr. Crisp's Iudgment , 237. Of the Conditionality of the New Covenant , 242. The Question stated , 243. What the word Condition signifies , 245. Antecedent and consequent Conditions , 246. No condition of the Covenant with respect to its first sanction with Christ , 247. but hath an antecedent Condition with respect to the application of its benefits unto men , 248. Which is Faith , as organically consider'd , 249. The Opinions of Orthodox Divines in this Question cited , 250. That the Covenant is Conditional , proved from M. C's own Concessions , 256. Christ hath not perform'd the Condition for us , 262. Tho he works Faith in us by his Spirit , 263. A Condition does not imply merit , 264. Arguments to prove the conditionality of the Covenant ; 266. First Argument , 267. Second Argument , 268. Third Argument , ibid. Fourth Argument , 270. Fifth Argument , 272. Mr. Cary's Reply to it , 273. The answer , 274. The Reasons of my Faith and Practice in the Baptism of Infants , 278. in several Theses . Thes. 1. God hath dealt with his Church and People in the way of a Covenant , and will do so to the end of the World , 281. Thes. 2. After the Cessation of the first Covenant , as a Covenant of Life , God hath published a Second Covenant of Grace by Iesus Christ , 283. When the Covenant of Grace took place , 284. Thes. 3. Tho the primordial Light of this Covenant of Grace was comparatively weak and obscure ; yet God from the first publication of it , hath been heightning its Privileges , and amplifying its Glory in the after Editions ; and will more and more illustrate it to the end of the World , 287. Thes. 4. It is past all doubt , that the Infant-seed of Abraham , under the second Edition of the Covenant of Grace , were taken into God's gracious Covenant , had the Seal of that Covenant applied to them , and were thereby added to the visible Church , 289. Thes. 5. That Rom. 11. 17. is a clear proof , that believing Parents , and their Seed , are ingrafted into the room of the Jews , who were broken off , 290 , 291. Thes. 6. Suitably hereunto , when a Christian Church was constituted , the Children of such believing Parents were declared foederally holy , 1 Cor. 7. 14. That the Promise which was seal'd to them by Circumcision , is now seal'd by Baptism , Act. 2. 39. 292. Thes. 7. The change of the Token and Seal of the Covenant , from Circumcision to Baptism , will by no means infer the change of the Covenants , especially when the latter comes into the place of , and serves to the same use and end with the former , Col. 2. 11. p. 295. A Postscript to Mr. Cary , 297. Some absurdities chargeable upon him , 300. The Contents of the Second Appendix : Or , The Rise and Growth of Antinomianism . THe rise of Antinomianism , Ap. 2. 308. The Abuse of Free-grace chargable upon good , as well as wicked Men , 311. By what means some good Men may be drawn to such dangerous Opinions , 313 , 314 , 315 , 316. A Catalogue of Ten Antinomian errors , 318. which are all contrary to the current of the Scriptures , 323. and to the experience of Saints , 325. Error 1. That Iustification is an eternal Act of God , and so perfectly abolishes Sin in our Persons , that we are as clear from Sin as Christ himself , 328. Sense of the Orthodox about it , 328 , 329. This proved to be irrational , 332. Vnscriptural , 335. Injurious to Iesus Christ , 338. and injurious to the Souls of Men , 340. Error 2. That Iustification by Faith , is only the manifestation to us of what was really and actually done before . Reasons against it , 341 , ad 350. Error 3. That Men ought not to doubt of their Faith , or question , whether they believe or no. Reasons against it , 351 ad 354. Error 4. That Believers are not bound to confess their Sins , or pray for the Pardon of them . From whence will follow either , 1. That there is no Sin in Believers , 355. Or 2. That Sin in them is inconsiderable , 357. Or 3. That it is not the Will of God they should confess and mourn over them ; which is refuted , 358 Error 5. That God sees no Sin in Believers , 360. This proved to be injurious to God's Omniscience , 361. To be inconsistent with his providential Dispensations , 362. To have no foundation in Scripture , 363. To clash with their other Principles , 365. Error 6. That God is not angry with the Elect for their Sins , 365. How the Antinomians led into this Error , 366. Three Concessions about God's Corrections of his People , 368. God lays his Corrections on his People , 369. And for their Sins , 371. These Corrections consistent with his satisfi'd Iustice , 373 Error 7. That by God's laying our Iniquities upon Christ , he became as sinful as we , and we as compleatly righteous as he . That not only the Punishment of Sin , but the Sin it self was laid upon Christ , 375 , 376. Four Concessions , 377 , 378. Sin simply considered , did not become the Sin of Christ , 379. We are not as compleatly Righteous as Christ , 384. Error 8. Neither Believers own Sins , nor the Sins of others , can do them hurt . Nor must they do any Duty for their own Good , Salvation , or eternal Reward , 389. That Believers sins do them no hurt , refuted , ibid. Sin consider'd formally , 392. Effectively , 392. Reductively , 393. That Believers ought to do no Duty for their own good , or with an Eye to their reward , refuted , 395. Self-ends , either Corrupt or Spiritual , 397. This Error injurious to the Souls of Men , ibid. Error 9. The new Covenant is not made with us , but Christ for us ; The Covenant is wholly a promise without any Condition on our parts ; That Faith , Repentance , Obedience , are Conditions on Christ's part , and that he performs them for us , 398. Refuted , 399. The Covenant of Redemption , and of Grace , distinguished , ibid. Christ did not believe and repent for us , 401. Error 10. They deny Sanctification to be the evidence of Iustification , 404. Refuted , ibid. The Contents of the Sermon about Gospel-Unity . THe Text , 1 Cor. 1. 10. open'd , p. 410. A Duty , and the Arguments inforcing it , 410 , 11. Doctrine , Vnity among Believers is a necessary Mercy , and indispensible Duty , 414. What Vnity among Believers is , explained , 415. Consists in a Mystical Vnion with the Head , and a Moral Vnion among themselves , ad . 419. This Vnity desirable as it conduces , ( 1. ) To the Glory of God , 419. ( 2. ) To the Comfort and Benefit ●f Souls , 421. ( 3. ) With respect to the World , 422. Use. By way of Exhortation to Vnity , 424. Motive 1. 425. Mot. 2. 427. Mot. 3. 428 Mot. 4. 432. Mot. 5. 433. Mot. 6. 436. Use 2. Direction , 436. Direction 1. 437. Direction 2. 440. Ministers to mind their proper work , ibid. The People to mind theirs , 441. Direction 3. 442. Direct . 5. 444. Direct . 6. 445. Direct . 7. 446. Direct . 8. 447. A Table of the Scriptures Vindicated and Explained . C C. stands for the Causes and Cures of Mental Errors ; Ap. 1. for the 1st Appendix ▪ Ap. 2. for the 2d Appendix ; Serm. for the Sermon of Gospel-Vnity . GEnesis , cap. 17. v. 7 , 8. Ap. 1. p. 233. — v. 9 , 10. C. C. p. 65. Ap. 1. 225. Leviticus , cap. 26. v. 40 , 41. C. C. p. 70. Ap. 1. p. 198. Numbers , cap. 23. v. 21. Ap. 2. p. 363. Job 12. 11. C. C. p. 7. Psalm 58. 3. C. C. p. 3. 89. v. 30 , 31. Ap. 2. p. 374. Canticles 2. 6 , 7. Serm. p. 423. Isaiah 9. 16. C. C p. 136. Jer. 15. 16. C. C. p. 70. 50. v. 20. Ap. 2. p. 364. Mal. 3 ▪ 16. C. C. p. 107. Matt. 15. 14. C. C. p. 88. Joh. 17. 23. Serm. p. 422. Acts 2. 38. C. C. p. 65. — v. 46 , 47. Serm. p. 421. cap. 7. 38. Ap. 1. p. 199. cap. 15. 10. Ap. 1. p. 236. cap. 16. 2 , 3. Ap. 1. p. 226 , 229. Rom 1. 26. C. C. p. 19. cap. 4. 9 , 10. Ap. 1. p. 234. — v. 11. Ap. 1. p. 220. — v. 13. Ap. 1. p. 234. cap. 5. 17 , 20. Ap. 1. p. 189. cap. 6. 1 , 2. Ap. 2. p. 309. cap. 8. 28. Ap. 2. p. 389. — v. 33. Ap. 2. p. 336. cap. 9. 4. Ap. 1. p. 203. cap. 10. 2. C. C. p. 102. cap. 11. 16. C. C. p. 65. — v. 17. Ap. 1. p. 290. cap. 12. 2. C. C. p. 67. — v. 6. C. C. p. 50. cap. 15. 5. Serm. p. 419. 1 Cor. 3. 12 , 13. C. C. p. 41. cap. 7. 14. C. C. p. 51. 65. 2 Cor. 3. 6 , 7. Ap. 1. p. 197. Galatians 1. 6. C. C. p. 154. cap. 3. 1. C. C. p. 118. — v. 12. Ap. 1. p. 205. — v. 17. Ap. 1. p. 176 , 229. cap. 4. 17. C. C. p. 102. cap. 5. 1. Ap. 1. p. 236. — v. 23. Ap. 1. p. 230. — v. 4. Ap. 1. p. 284. Ephesians 4. 14. C. C. p. 118 , 72 , 74. Philippians 2. 12. Serm. p. 424. Colossians 2. 6 , 7. C. C. p. 76. — v. 10 , 11. C C. p. 66. cap. 3. 10. C. C. p. 8. 1 Thessalonians 4. 11. Serm. p. 440. 2 Timothy 4. 3. C. C. p. 90. Hebrews 5. 13 , 14. C. C. p. 59. James 4. 8. C. C. p. 74. 2 Peter 1. 12. C. C. p. 77. cap. 2. 1. C. C. p. 18 , 34. — v. 3. C. C. p. 118. cap. 3. 16. C. C. p. 47 , 48. p. 51. p. 135. 1 John 2. 13. C. C. p. 59. cap. 3. 7. Ap. 2. p. 385. Jude v. 4. Ap. 2. p. 3 10. v. 13. C. C. p. 3. 73. v. 16. C. C. p. 46. CORRIGENDA . PAge 10. l. 23. for you , r. your ; p. 18. l. 23. for their , r. there ; and l. 2 4. for as r. a ; p. 23. in the Margent , r. tenetur ; p. 37. l. 23. r dissent in judgment ; p 51. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; p. 54. l. 22. ●or full liberty , r. fullness ; p. 62. l. 19. r. spars●m ; p. 72. l. penult , r. wait ; p. 80. in the Marg. for assailed , r. absolved ; p. 89. l. 7. for cary , r. carry ; p. 120. l. 4. add wait ; p. 155. l 4 r. preventives ; p. 167. l. 19. r. temerity ; p. 249. dele as it is , and add in its place , in this sense . ADVERTISEMENT . THere is lately Printed a Book , Intituled , A Demonstration of the first Principles of the Protestant Applications of the Apocalyps ; together with the Consent of the Ancients , concerning the fourth Beast in the 7th of Daniel , and the Beast in the Revelations : By Drue Cressener , D. D. Printed for Tho. Cockerill . A Blow at the Root : OR , THE CAUSES and CURES OF Mental Errors . The INTRODUCTION . FINDING by sad Experience what I before justly feared , that Errors would be apt to spring up with Liberty ( though the restraint of just Liberty , being a practical Error in Rulers , can never be the cure of Mental Errors in the Subjects ; ) I judged it necessary at this Season to give a Succinct account of the Rise , Causes , and Remedies of several Mistakes and Errors , under which even the Reformed Churches among us , as well as others , do groan at this Day . I will not stay my Reader long upon the Etymology and Derivations of the Word . We all know that Etymologies are no Definitions ▪ Yet because they cast some light upon the Nature of the thing we enquire after , it will not be lost labour to observe that this word ERROR derives it self from three Roots in the Hebrew Language . ( 1. ) The Frst word Primitively signifies to deviate or decline from the true Scope or path , as Unskilful Marks-men , or Ignorant and Inadvertent Travellers use to do . The least variation or turning aside from the true Rule and Line , tho it be but an hairs breadth , presently becomes an Error . We read , Iudg. 20. 16. of 700. Benjamites , who could every one sling stones at an hairs breadth , and not miss , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. and not err . This by a Metaphor is applied to the Mind or Judgment of man ; and denotes the warpings thereof from the Straight , Perfect , Divine Law or Rule , and is usually Translated by the word Sin. ( 2. ) It is derived from another word also , which signifies to wander in variable and uncertain motions : You find it in the Title of the 7th . Psalm , Shiggaion of David , a wandring Song , or a Song of variable Notes and Tunes , higher and lower , sharper and flatter . In both the former Derivations it seems to note simple Error through meer Weakness and Ignorance . But then ( 3. ) In its Derivation from a third Root , it signifies not only to Err , but to cause others to Err also ; and so signifies a Seducer , or one that is active in leading others into a wrong way ; and is applied in that sense to the Prophets in Israel , who seduced the People , Ezek. 13. 10. The Greek Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes in both these senses , both to go astray , and when put Transitively , to lead or cause others to go astray with us . Hence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Planets or wandring Stars ; the title given by the Apostle Iude ver . 13. to the false Teachers and Seducers of his time . An Error then is any departure or deviation in our Opinions or Judgments from the perfect Rule of the Divine Law : And to this all men by nature are not only liable , but inclinable . Indeed man by Nature can do nothing else but Err , Psal. 58. 3. he goeth astray as soon as born ; makes not one true step till renewed by Grace , and many false ones after his Renovation . The Life of the Holiest man is a Book with many Errata's ; but the whole Edition of a wicked man's Life is but one continued Error ; he that thinks he cannot Err , manifestly Errs in so thinking . The Pope's supposed and pretended Infallibility hath made him the great deceiver of the World. A good man may Err , but is willing to know his Error , and will not obstinately maintain it , when he once plainly discerns it . Error and Heresy among other things differ in this ; Heresie is accompanied with pertinacy ; and therefore the Heretick is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sels-condemned ; his own Conscience condemns him , whilst men labour in vain to convince him . He doth not formally and in terms Condemn himself , but he doth so equivalently , whilst he continues to own and maintain Doctrines and Opinions which he finds himself unable to defend against the evidence of Truth . Humane frailty may lead a man into the first , but Devilish Pride fixes him in the last . The word of God which is our rule , must therefore be the only Test and Touchstone to try and discover Errors ; for Regula est index sui & obliqui . 'T is not enough to convince a man of Error , that his Judgment differs from other mens ; you must bring it to the Word , and try how it agrees or disagrees therewith ; else he that charges another with Error , may be found in as great or greater an Error himself . None are more disposed easily to receive and tenaciously to defend Errors , than those who are the Antesignani , Heads or Leaders of Erroneous Sects , especially after they have fought in defence of bad Causes , and deeply engaged their Reputation . The following Discourse justly entitles it self , A BLOW AT THE ROOT : And though you will here find the Roots of many Errors laid bare and open ; which comparatively are of far different degrees of Danger and Malignity ; which I here mention together , many of them springing from the same Root : Yet I am far from censuring them alike ; nor would I have any that are concerned in lesser Errors be exasperated , because their lesser Mistakes are mentioned with greater and more pernicious ones ; this Candor I not only intreat , but justly challenge from my Reader . And because there are many general and very useful Observations about Errors , which will not so conveniently come under the Laws of that Method which governs the main part of this Discourse , viz. the CAVSES and CVRES of Error : I have therefore sorted them by themselves , and premised them to the following Part in Twenty Observations next ensuing . Twenty general Observations , about the rise and increase of the Errors of the times . First Observation . TRuth is the proper Object , the natural and pleasant food of the Understanding , Iob 12. 11. Doth not the ear ( that is , the understanding by the ear ) try words , as the mouth tasteth meat ? Knowledg is the assimilation of the Understanding to the truths received by it . Nothing is more natural to man , than a desire to know : Knowledg never cloys the Mind , as food doth the natural Appetite ; but as the one increaseth , the other is proportionably sharpened and provoked . The Minds of all ( that are not wholly immers'd in Sensuality ) spend their Strength in the laborious search and pursuit of Truth . Sometimes climbing up from the Effects to the Causes , and then descending again from the Causes to the Effects ; and all to discover Truth . Fervent Prayer , sedulous Study , fixed Meditations , are the labours of inquisitive Souls after Truth . All the Objections and Counter-arguments the mind meets in its way , are but the pauses and hesitations of a bivious Soul , not able to determine whether Truth lies upon this side , or upon that . Answerable to the sharpness of the Minds appetite , is the fine edg of Pleasure and Delight it feels in the discovery and acquisition of Truth . When it hath Rack'd and Tortured it self upon knotty Problems , and at last discovered the Truth it sought for ; with what joy doth the Soul dilate it self , and run ( as it were with open arms ) to clasp and welcome it ? The Understanding of man at first was perspicacious and clear , all Truths lay obvious in their comely order and ravishing beauty before it : God made man upright , Eccl. 7. 29. this rectitude of his mind consisted in Light and Knowledg , as appears by the prescribed method of his Recovery , Col. 3. 10. Renewed in knowledg , after the Image of him that created him . Truth in the Mind , or the Minds union with Truth , being part of the Divine Image in man , discovers to us the Sin and Mischief of Error , which is a defacing ( so far as it prevails ) of the Image of God. No sooner was man created , but by the exercise of knowledg he soon discovered God's Image in him ; a●d by his Ambition after more , lost what he had . So that now there is an haziness or cloud spread over Truth by Ignorance and Error , the sad effects of the Fall. Second Observation . Of Knowledg there are divers sorts and kinds ; some is Humane , and some Divine ; some Speculative , and some Practical ; some Ingrafted , as the Notions of Morality , and some Acquired by painful search and Study : But of all knowledg none like that Divine and Supernatural knowledg of saving truths revealed by Christ in the Scriptures ; from whence ariseth the different degrees both of the Sinfulness and danger of Errors ; those Errors being always the worst , which are committed against the most important Truths revealed in the Gospel . These Truths lye infolded either in the plain words , or evident and necessary consequences from the words of the Holy Scriptures ; Scripture-Consequences are of great use for the refutation of Errors ; it was by a Scripture-consequence , that Christ successfully proved the Resurrection against the Sadduces , Matth. 22. The Arrians and other Hereticks rejected consequential proofs , and required the express words of Scripture only , hoping that way to defend and secure their Errors , against the arguments and assaults of the Orthodox . Some think that reason and natural light is abundantly sufficient for the direction of life ; but certainly nothing is more necessary to us for that end , than the written Word ; for though the remains of natural light have their place and use , in directing us about natural and earthly things ; yet they are utterly insufficient to guide us in spiritual and heavenly things , 1 Cor. 2. 14. The natural man receiveth not the things of God , &c. Eph. 5. 8. Once were ye darkness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now are ye light in the Lord , i. e. by a beam of heavenly light shining from the Spirit of Christ , through the written Word , into you minds or understandings . 'T is the written Word which shines upon the path of our Duty , Psal. 119. 105. the Scriptures of the Old and New Testament do jointly make the Solid Foundation of a Christian's Faith. Hence Eph. 2. 20. we are said to be built upon the Foundation of the Apostles and Prophets . We are bound therefore to honour Old Testament Scriptures as well as New , they being part of the Divine Canon ; and must not scruple to admit them as sufficient and authentick proofs , for the confirmation of Truths , and refutation of Errors . Christ referr'd the people to them , Ioh. 5. 39. and Paul Preached and Disputed from them , Acts 26. 22. Third Observation . Vnto the Attainment of Divine Knowledg out of the Scriptures , some things are naturally , yet less principally requisite in the Subject ; and something absolutely and principally necessary . The natural qualifications desirable in the Subject , are clearness of Apprehension , solidity of Judgment , and fidelity of Retention . These are desirable requisites to make the Understanding susceptible of knowledg ; but the irradiation of the mind by the Spirit of God , is principally necessary , Joh. 16. 13. He shall guide you into all truth : The clearest and most comfortable light he giveth to men , is in the way of Sanctification , called the teachings of the Anointing , 1 Iohn 2. 27. When this spiritual sanctifying light shines upon a mind , naturally enriched and qualified with the three forementioned requisites , that Mind excels others in the riches of knowledg . And yet the teachings of the Spirit in the way of Sanctification , do very much supply and recompence the defects and weaknesses of the forementioned qualifications . Whence two things are highly remarkable : 1. That men of great abilities of natute , clear apprehensions in natural things , strong Judgments , and tenacious memories , do not only frequently fall into gross Errors and damnable Heresies themselves ; but become Heresiarchs , or Heads of erroneous Factions , drawing multitudes into the same sin and misery with themselves ; as Arrius , Socinus , Pelagius , Bellarmin , and multitudes of others have done . And secondly , It is no less remarkable , that men of weaker parts , but Babes in comparison , through the Sanctification and direction of the Spirit , for which they have humbly waited at his feet in Prayer , have not only been directed and guided by him into the Truth , but so confirm'd and fixed therein , that they have been kept sound in their Judgments in times of abounding Errors , and firm in their adherence to it in days of fiercest Persecution . How men of excellent natural parts have been blinded , and men of weak natural parts illuminated ; see 1 Cor. 1. 26 , 27. Matth. 11. 25. Fourth Observation . Among the manifold impediments to the obtaining of true Knowledg , and setling the mind in the truth and faith of the Gospel , these Three are of special remark and consideration , viz. Ignorance , Curiosity , and Error . Ignorance slights it , or despairs of attaining it . Truth falls into contempt among the ignorant , from sluggishness and apprehension of the difficulties that lye in the way to it , Prov. 24. 7. Wisdom is too high for a fool . Curiosity runs beside or beyond it . This Pride and Wantonness of the mind puffs it up with a vain conceit , that it is not only able to penetrate the deepest Mysteries revealed in the Scripture , but even unrevealed secrets also , Col. 2. 18. intruding into those things which he hath not seen , vainly puffed up by his fleshly mind . But Error militates directly against it , contradicts and opposeth Truth , especially when an Error is maintained by pride against inward convictions , or means of better information . 'T is bad to maintain an Error for want of light ; but abundantly worse to maintain it against light . This is such an affront to the Spirit of God , as he usually punishes with Penal Ignorance , and gives them up to a spirit of Error . Fifth Observation . Error is binding upon the Conscience , as well as Truth ; and altogether as much and sometimes more influential upon the Affections and Passions , as Truth is . For it presents not it self to the Soul in its own name and nature , as Error ; but in the name and dress of Truth ; and under that notion binds the Conscience , and vigorously influences the passions and affections ; and then being more indulgent to lust than Truth is , it is for that so much the more embraced and hugg'd by the deceived soul , Acts 22. 4 , 5. The heat that Error puts the soul into , differs from Religious Zeal , as a Feverish doth from a Natural heat , which is not indeed so benign and agreeable , but much more fervent and scorching . A mind under the power of Error , is restless and impatient to propagate its Errors to others , and these heats prey upon , and eat up the vital Spirits and Powers of Religion . Sixth Observation . 'T is exceeding difficult to get out Error , when once it is imbib'd , and hath rooted it self by an open profession . Errors , like some sorts of Weeds , having once seeded in a Field or Garden , 't is scarce possible to subdue and destroy them , especially if they be hereditary Errors , or have grown up with us from our youth ; à teneris assuescere multum est , faith Seneca ; 't is a great advantage to Truth or Error , to have an early and long possession of the mind . The Pharisees held many erroneous opinions about the Law , as appears by their corruptive Commentaries upon it , refuted by Christ , Matth. 5. but did he root them out of their heads and hearts thereby ? No , no ; they sooner rid him out of the world . The Sadduces held a most dangerous Error about the Resurrection ; Christ disputed with them to the admiration of others ; and proved it clearly against them ; and yet we find the Error remaining long after Christ's Death , 2 Tim. 2. 18. The Apostles themselves had their minds tinctured with this Error , That Christ should be outwardly great and magnificent in the world , and raise his Followers to great Honours and Preferments amongst men : Christ plainly told them it was their Mistake and Error ; for the Son of man came not to be ministred unto , but to minister ; yet this did not rid their minds of the Error ; it stuck fast in them , even till his Ascension to Heaven . Oh how hard is it to clear the heart of a good man once leaven'd with Error ! and much more hard to separate it from a wicked man * Some have chose rather to die , than to part with their darling Errors , and Soul-damning Heresies . I have read ( saith Mr. Bridges ) of a great Atheist , that was burnt at Paris for blaspheming Christ , held fast his Atheistical Opinions till he came to the very stake ; boasted to the Priests and Fryars that followed him , how much more confidently he went to sacrifice his life in the strength of reason , under which he suffered , than Christ himself did ; but when he began to feel Torments indeed , then he roared and raged to the purpose . Vidi ego hominem . saith the Author ; in hs Life , he was Loose ; in his Imprisonments , Sullen ; and at his Death , Mad with the Horrors of Conscience . Some inded have recovered the soundness of their Judgments , after deep corruptions by dangerous Errors . Austin was a Manichee , and fully recovered from it . So have many more ; and yet multitudes hold them fast even to death , and nothing but the Fire can reveal their work , and discover what is Gold , and what is Straw and Stubble . Seventh Observation . It deserves a Remark , That men are not so circumspect and jealous of the corruption of their minds by Errors , as they are of their bodies in times of Contagion ; or of their lives with respect to gross immoralities . Spiritual dangers affect us less than corporeal ; and intellectual evils less than moral . Whether this be the effect of Hypocrisie , the Errors of the mind being more secret and invisible than those of the Conversation , God only knows , man cannot positively determine . Or whether it be the effect of Ignorance , that men think there is less sin and danger in the one than in the other ; not considering that an Apoplexy seizing the Head , is every way as mortal , as a Sword piercing the Body : And that a Vertigo will as much unfit a man for service , as an Ague or Feaver : The Apostle in 2 Pet. 2. 1. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , damnable Heresies , or Heresies of Destruction . An Error in the mind may be as damning and destructive to the Soul , as an Error of Immorality or Profaneness in the Life . Or whether it may come to pass from some remains of fear and tenderness in the Conscience , which forbids men to reduce their erroneous Principles into Practice ; the relying under many confident Errors in the mind ▪ a● secret Jealousie , which we call formido oppositi , which will not suffer them to act to the full height of their professed opinions . Austin gives this Character even of Pelagius himself , Retract . lib. 2. cap. 33. Nomen Pelagii non sine laude aliqua posui , quia vita ejus a multis praedicabatur : I have not mentioned ( saith he ) the name of that man , without some praise , because his life was famed by many . And of Swinkfeldius it is said , Caput regulatum illi defuit , corbonum non defuit : His Heart was much more regular than his Head. Yet this falls out but rarely in the world ; for loose Principles naturally run into loose Practises ; and the Errors of the Head into the Immoralities of Life . Eighth Observation . It is a great Iudgment of God , to be given over to an erroneous mind . For the Understanding being the leading Faculty , as that guides , the other Powers and Affections of the Soul follow , as Horses in a Teem follow the Fore-horse . Now how sad and dangerous a thing is this , for Satan to ride the Fore-horse , and guide that , that is to guide the life of man ? That 's a dreadful , spiritual , judicial stroke of God , which we read of Rom. 1. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; God by a penal Tradition suffered them to run into the dregs of Immorality , and Pollutions of life ; and that because they abused their light , and became came vain in their imaginations , ver . 21. Wild whimsies and fancies in the head , usually mislead men into the puddle and mire of Prophaneness , and then 't is commonly observed God sets some visible mark of his Displeasure upon them ; especially the Heresiarchs , or Ring-leaders in Error . Nestorius his Tongue was consumed by Worms . Cerinthus his Brains Knock'd out by the Fall of an House . Montanus hang●d himself : It were easie to instance in multitudes of others , whom the visible Hand of God hath marked for a warning to others ; but usually the spiritual Errors of the Mind are followed with a Consumption and Decay of Religion in the Soul. If Grace be in the Heart , where Error sways its Scepter in the Head , yet usually there it languishes and withers . They may mistake their Dropsie , for growth and flourishing , and think themselves to be more spiritual , because more airy and notional ; but if men would judg themselves impartially , they will certainly find that the Seeds of Grace thrive not in the Heart , when shaded and over-dropt by an erroneous Head. Ninth Observation . 'T is a pernicious Evil , to advance a meer Opinion into the place and seat of an Article of Faith ; and to lay as great a stress upon it , as they ought to do upon the most clear and fundamental Point . To be as much concerned for a Tile upon the Roof , as for the Corner-stone , which unites the Walls , and sustains the Building . Opinion ( as one truly saith ) is but Reason's Projector , and the Spy of Truth : It makes in its fullest discovery no more than the dawning and twilight of Knowledg ; and yet I know not how it comes to pass , but so it is , that this Idol of the Mind holds such a sway and Empire over all we hold , as if it were all the Day we had . Matters of mere opinion , are every where cried up by some Errorists , for Mathematical Demonstration , and Articles of Faith , written with a Sun-beam ; worshipping the Fancies and Creatures of their own minds , more than God ; and putting more trust in their ill-founded Opinions , than in the surer word of Prophecy . Much like that Humorist that would not trust day-light , but kept his Candle still burning by him ; because ( said he ) this is not as subject to Eclipses , as the Sun is . And what more frequent , when Controversies grow fervent , than for those that maintain the Error , to boast every silly Argument to be a Demonstration ; to upbraid and pity the blindness and dulness of their Opposers , as men that shut their eyes against Sun-beams ; yea , sometimes to draw their presumptuous Censures through the very hearts of their Opposers , and to insinuate that they must needs hold the Truths of God in unrighteousness , sin against their knowledg , and that nothing keeps them from coming over to them , but Pride , Shame , or some Worldly Interest ? What a complicated evil is here ! Here 's a proud exalting of our own opinions , and an immodest imposing on the minds of others more clear and sound than our own , and a dangerous Usurpation of God's Prerogative in judging the hearts and ends of our Brethren . Tenth Observation . Error being conscious to it self of its own weakness , and the strong assaults that will be made upon it , evermore labours to defend and seeure it self under the wings of Antiquity , Reason , Scripture , and high pretensions to Reformation and Piety . Antiquity is a venerable word , but ill used , when made a cloak for Error . Truth must needs be elder than Error , as the Rule must necessarily be , before the ab●rration from it . The gray hairs of Opinions are then only Beauty , and a Crown , when found in the way of Righteousness . Copper ( saith Learned Dumoulin ) will never become Gold by Age. A Lye will be a Lye , let it be never so ancient . We dispute not by Years , but by Reasons drawn from Scripture . That which is now call'd an Ancient Opinion , if it be not a true Opinion , was once but a new Error . When you can tell us how many years are required to turn an Error into Truth , then we will give more heed to Antiquity , when press'd in the service of Error , than we now think due to it . If Antiquity will not do , Reason shall be press'd to serve Error 's turn at a dead lift ; and indeed the Pencil of Reason can lay curions Colours upon rotten Timber , and varnish over erroneous Principles with fair and plausible pretences . What expert Artists have the Socinians proved themselves in this matter ? But because men are bound to submit human Authority and Reason to Divine Revelation , both must give way and strike sail to the Written Word . Hence it comes to pass , that the great Patrons and Factors for Error , do above all things labour to gain countenance to their Errors from the Written Word ; and to this end they manifestly wrest and rack the Scriptures to make them subservient to their Opinions ; not impartially studying the Scriptures first , and forming their notions and opinions according to them ; but they bring their Erroneous Opinions to the Scriptures , and then with all imaginable art and sophistry wiredraw and force the Scriptures to countenance and legitimate their Opinions † But because pretences of Piety and * Reformation are the strokes that give life to the face of this Idol , and give it the nearest resemblance unto Truth , these therefore never fail to be made use of , and zealously professed in the favour of Error , though there be little of either many times to be found in their Persons , and nothing at all in the Doctrines that lay claim to it . Eleventh Observation . God in all ages in his tender care for his Churches and Truths , hath still qualified and excited his Servants for the defence of his precious Truths , against the Errors and Heresies that have successively assaulted them . As Providence is observed in every Climate and Island of the World to have provided Antidotes against the poisonous Plants and Animals of the Countrey ; and the one is never far from the other : So is the care of his Providence much more conspicuous in the case now before us . When , or wheresoever venomous Errors and deadly Heresies do arise , he hath his servants at hand with Antidotes against them . When Arrius , that cunning and deadly Enemy to the Deity of Christ , struck at the very heart of our Religion , Faith and Comfort ; a man of subtil Parts , and Blameless Life , which made his Heresie much the more spreading and taking ; the Lord had his well-furnished Athanasius in a readiness to resist and confound him . And as he had his Athanasius to defend the Deity of Christ ; so he wanted not his Basil to defend the Doctrine of the Holy Spirit against Macedonius . so when Pelagius was busily advancing Free-will into the Throne of Free-grace , Providence wanted not its Mallet in Learned and Ingenious Augustin , to break him and his Idol to pieces : And it is highly remarkable ( as the Learned D r. Hill observes ) that Augustin was born in Africa the same day that Pelagius was born in Brittain . When Gotteschalcus published his dangerous Doctrine about Predestination , the Lord drew forth Hincmarus to detect and confute that Error , by evincing clearly , that God's Predestination forces no man to Sin. So from the beginning and first rise of Popery , that centre and sink of Errors , we have a large Catalogue of the Learned and Famous Witnesses , which in all Ages have faithfully resisted and opposed it ; and when notwithstanding all , it had even over-run Europe like a rapid Torrent , or rather Inundation of the Ocean : And Germany was brought to that pass , that if the Pope had but Commanded it , they would have eaten Grass or Hay more pecudum . Then did the Lord bring forth Invincible Luther , and with him a troop of Learned Champions , into the field against him ; since which time the Cause of Popery is become desperate . Thus the care of Providence in all ages hath been as much displayed in protecting the Church against the dangers that arose from false Brethren within it , as from avowed persecuting Enemies without it ; and had it not been so , the rank Weeds of Heresies and Errors had long since overtopt and choaked the Corn , and made the Church a barren●Field . Twelfth Observation . The want of a modest Suspition , and just reflection , gives both confidence and growth to Erroneous Opinions . If matters of meer Opinion were kept in their proper place , under the careful guard of Suspition ; they would not make that bustle and confusion in the Churches , they have done , and do at this day . 'T is confessed , that all Truths are not matters of meer Opinion ; neither are all Opinions of equal weight and value ; and therefore not to be left hanging in an equipendious Scepticisme : And yet it is as true , that matrers of Opinion o●ght carefully to be sorted from matters of Faith , and to be kept in their own rank and class , as things doubtful , quibus potest subesse falsum ; whilst matters of Faith clearly revealed , are to stand upon their own sure and firm Basis. The former , viz. matters of meer Opinion , we are so to hold , as upon clearer light to be ready to part with them , and give them up into the hands of Truth . The other , viz. matters of Faith , we are to hold with resolutions to Live and Dye by them . What is Opinion , but the wavering of the understanding betwixt probable Arguments , for and against a point of Doctrine ? So that it 's rather an inclination , than an assertion , as being accompanied with Fear , Floating . and Inconstancy . In such cases there should be a due concession and allowance of other mens Opinions to them , and why not , whilst they offer as fair for the Truth as we ? And haply their Parts , Helps , and Industries , arenot inferior to ours , it may be beyond them , and we may discern in them as much tenderness of Conscience , and fear of Sin as in our selves . In this case a little more modest Suspicion in our Opinions , would do the Church a great deal of right ; and that which should prevail with all modest persons to exercise it , is the just reflection they may make upon their own former confident mistakes . Thirteenth Observation . There is a remarkable involution or concatenation of Errors , one linking in , and drawing another after it . Amongst all Erroneous Sects , there is still some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some Helena , for whose sake the war against Truth is commenced ; and the other lesser Errors are press'd for the sake and service of this leading darling Error . As we see the whole * Troop of Indulgences , Bulls , Masses , Pilgrimages , Purgatory , with multitudes more , flow from , and are press'd into the Service of the Pope's Supremacy and Infallibility . So in other Sects , men are forc●d to entertain many other Errors , which in themselves considered , they have no great kindness for ; but they are necessitated to entertain them in defence of that great , leading darling Opinion they first espoused . Those that cry up and trumpet abroad the Soveraign power of Free-will , even without the preventing Grace of God , enabling men to supernatural works , as if the Will alone had escaped all damage by the Fall , and Adam had not sinned in that noble Virgin-faculty . To defend this Idol , which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are forced to oppugn and deny several other great and weighty Truths , as particular eternal Election , the certainty of the Saints Perseverance , the necessity of preventing Grace in Conversion ; which Errors are but the outworks raised in defence of that Idol . So in the Baptismal Controversie , men would never have adventured to deny God's Covenant with Abraham , to be a Covenant of Grace ; or to assert the Ceremonial Law , so full of Christ , to be an Adam's Covenant of works ; and Circumcision , expresly called the seal of the Righteousness of Faith , to be the condition of Adam's Covenant . Much less would they place all the elect of God in Israel , at one and the same time , under the severest Curse and Rigor of the Law , and under the pure Convenant of Grace , were they not forced into these Errors and Absurdities by dint of Argument , in defence of their darling Opinion . Fourteenth Observation . Errors abound most , and spring fastest in the times of the Churches Peace , Liberty , and outward Prosperity under Indulgent Rulers . * Arrianism sprang up under Constantine's mild Government . Christian benevolent Rulers are choice Mercies and Blessings to the Church . Such as rule over men in the fear of God , are to the Church , as well as Civil State , like the light of the morning , when the Sun ariseth , even a morning without Clouds , as the tender Grass springing out of the earth by clear shining after rain , 2 Sam. 23. 4. But this as well as other mercies , is liable to abuse ; and under the influences of indulgent Governours , Error as well as Truth , springs up , flowers , and seeds . Persecution gives check to the wantonness of mens Opinions , and finds them other and better work to do . Caterpillars and Locusts are swept away by the bitter East-winds , but swarm in Halcyon days , and fall upon every green thing . So that the Church rides in this respect more safely in the stormy Sea , than in the calm Harbour . Peace and Prosperity is apt to cast its Watchmen into a sleep , and whilst they sleep , the envious one soweth Tares , Matth. 13. 25. 'T was under Constantine's benign Government that Poison was poured out into the Churches . The abuse of such an excellent mercy provokes the Lord to cut it short , and cause the Clouds to gather again after the Rain . We have found it so once and again ( alas ! that I must say again ) , in this wanton and foolish Nation . Professors could live quietly together , Converse , Fast , and pray in a Christian manner together under common Calamities and Dangers ; differences in Opinion were suspended by consent . But no sooner do we feel a warm Sun-blast of Liberty and Peace , but it revives and heats our dividing Lusts and Corruptions , instead of our Graces . The Sheep of Christ fight with each other , though their furious pushing one at another is known to presage a change of Weather . Fifteenth Observation . Errors in the tender bud and first spring of them , are comparatively shy and modest , to what they prove afterwards , when they have spread and rooted themselves into the minds of multitudes , and think it time to set up and justle for themselves in the World * They usually begin in modest Scruples , conscientious Doubts and Queries . But having once gotten many Abetters , and amongst them some that have subtilty and ability to plead and dispute their Cause , they ruffle it out at another rate ; glory in their numbers , piety and ability of their Party ; boast and glory in the conceited Victories they have atchieved over their Opposers . The Masque drops off its face , and it appears with a brow of Brass , becomes insolent and turbulent both in Church and State. Of which it is easie to give many pregnant instances , in the Arians of old , and more recent Errors , which I shall not at present be concerned with , lest I exasperate , whilst I seek to heal the Wound . * Should a man hear the Sermons , or private Discourses of Errorists , whilst the Design is but forming and projecting , he should meet with little to raise his jealousie . They speak in Generals , and guard their Discourses with politick Reserves . You shall not see , tho you see to see , the tendency of their Discourses . Hence the Apostle saith , 2 per. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They shall privily ( or covertly ) bring in damnable Heresies : As the Boy in Plutarch , being asked by a Stranger , what is that you carry so closely under your Cloak ? wittily answered , You may well know that I intend you shall not know it , by my so carrying it . Sixteenth Observation . Nothing gives more countenance and increase to Error , than a weak and feeble defence of the Truth against it . * The strength of Error lieth much in the weakness of the Advocates and Defendants of Truth . Every Friend of Truth is not fit to make a Champion for it . Many love it , and pray for it , that cannot defend and dispute for it . I can dye for the Truth ( said the Martyr ) but I cannot dispute for it . Zuinglius blamed Carolostadius for undertaking the Controversie of that Age , because ( said he ) non habuit satìs humerorum , his shoulders were too weak for the burthen . It can be said of few , as Cicero speaks of one , Nullam unquàm in disputationibus rem defendit , quam non probârit ; nullum oppugnavit , quem non everterit ; He undertook no Cause in disputation , which he could not defend ; he opposed no Adversary , but could overthrow him . He is a rare and happy Disputant , who can clear and carry every point of Truth , of which he undertakes the defence . 'T were happy for the Church , if the abilities and prudence of all her Friends were commensurate and equal to their love and Zeal . Every little foyl , every weak or impertinent Answer of a Friend to Truth , is quickly turned into a weapon to wound in the deeper . Seventeenth Observation . Errors of Iudgment are not cured by compulsion and external force , but by rational conviction , and proper spiritual Remedies . Bodily sufferings rather spread than cure intellectual Errors . I deny not but fundamental Heresies breaking forth into open Blasphemies against God , and Seditions in the Civil State , ought to be restrained . 'T is no way fit men should be permitted to go up and down the World with Plague-sores running upon them . Nor do I understand why men should be more cautious to preserve their Bodies than their Souls . But I speak here of such Errors as may consist with the foundations of the Christian Faith , and are not destructive to Civil Government . They take the ready way to spread and perpetuate them , that think to root them out of the World by such improper and unwarrantable means as external force and violence . The Wind never causes and Earth-quake , till it be pent in , and restrained from motion . We neither find , nor can imagine , That those Church or State Exorcists should ever be able to effect their end , who think to confine all the Spirits of Error within the Circle of a severe Uniformity . Fires , Prisons , Pillories , Stigmatizings , &c. are the Popish Topicks to confute Errors . 'T is highly remarkable , that the World long ago consented for the avoiding of dissenting judgment , to enslave themselves and their Posterity to the most fatal and destructive Heresie that ever it groaned under . 'T is a rational and proper Observation long since made by Lactantius , Quis mihi imponat necessitatem credendi , quod nolim , vel non credendi , quod velim ? Who can force me to believe what I will not , or not to believe what I will ? The rational and gentle Spirit of the Gospel is the only proper and effectual method to cure the Diseases of the Mind . Eighteenth Observation . Erroneous Doctrines producing Divisions and fierce Contentions amongst Christians , prove a fatal Stumbling-block to the World ; fix their Prejudices , and obstruct their conversion to Christ. * They dissolve the lovely union of the Saints , and thereby scare off the World from coming into the Church . This is evidently implied in that Prayer of Christ , Iohn 17. That all his People might be one , that the World might believe the Father had sent him . There is indeed no just cause for any to take offence at the Christian Reformed Religion , because so many Errors and Heresies spring up among the Professors of it , and divide them into so many Sects and Parties : for in all this we find no more than what was predicted from the beginning , 1 Cor. 11. 18 , 19. I hear there be divisions among you , and I partly believe it : for there must be also Heresies among you , &c. And again , Acts 20. 30. Also of your own selves shall men arise speaking perverse things to draw away Disciples after them . * The very same things strongly confirm the Christian Religion , which wicked men improve to the reproach and prejudice of it . When Celsus objected to the Christians the variety and contrariety of their Opinions ; saying , Were we willing to turn Christians , we know not of what Party to be , seeing you all pretend to Christ , and yet differ so much from one another . Tertullian , the Christian Apologist , made him this wise and pertinent Reply , Haereses non dolemus venisse , quia novimus esse praedictas . We are not troubled that Heresies are come , seeing it was predicted that they must come . These things destroy not the credibility of the Christian Religion , but increase and confirm it , by evidencing to the World the truth and certainty of Christ's Predictions ( which were quite beyond all human foresight ) that as soon as his Doctrine should be propagated , and a Church raised by it , Errors and Heresies should spring up among them for the tryal of their Faith and Constancy . Nevertheless , this no way excuses the sinfulness of Errors and Divisions in the Church . Christ's Prediction neither infuses , nor excuses the Evil predicted by him : for what he elsewhere speaks of Scandals , is as true in this case of Errors . These things must come to pass , but wo be to that man by whom they come . Ninteenth Observation . How specious and taking soever the pretences of Error be , and how long soever they maintain themselves in esteem among men , they are sure to end in the loss and shame of their Authors and Abetters at last . * Truth is a Rock , the waves of Error that dash against , evermore return in froth and foam : yea , they foam out their own shame , saith the Apostle , Iud. 13. What Tacitus spake of crafty Counsels , I may as truly apply to crafty Errors , Consilia callida primâ specie laeta , tractatu dura , eventu tristia : They are pleasant in their beginnings , difficult in their management , and sad in their event and issue . Suppose a man have union with Christ , yet his Errors are but so much Hay , Wood , Straw , Stubble built , or rather endeavoured to be built upon a foundation of Gold : this the fiery tryal burns up ; the Author of them suffers loss ; and though himself may be saved , yet so as by fire , 1 Cor. 3. 12 , 13 , 14 , 15. the meaning is , he makes a narrow escape . As a man that leaps out of an House on fire , from a Window or Battlement , with great difficulty saves his life ; just so Errorists shall be glad to quit their Erroneous Opinions , which they have taken so much pains to build , and draw others into : and then , oh what a shame must it be for a good man to think , how many days and nights have I worse than wasted , to defend and propagate an Error , which might have been employed in a closer study of Christ and mine own heart ! Keckerman relates a Story of a vocal Statue , which was thirty years a making by a cunning Artist , which by the motion of its Tongue with little Wheels , Wires , &c. could articulate the sound , and pronounce an entire Sentence . This Statue saluting Aquinas , surprized him , and at one stroke he utterly destroyed the curious Machin , which exceedingly troubled the fond Owner of it , and made him say with much concernment , Vno ict● opus trigint a annorum destruxisti , thou hast at one stroke destroyed the study and labour of thirty years . Beside , What shame and trouble must it be to the zealous Promoters of Errors , not only to cast away so vainly and unprofitably their own time and strength , which is bad enough : but also to ensnare and allure the Souls of others into the same , or worse mischief ? for though God may save and recover you , those that have been misled by you may perish . Twentieth Observation . If ever Errors be cured , and the Peace and Vnity of the Church established , men must be convinced of , and acquainted with the Occasions and Causes both within and without themselves , from whence their Errors do proceed ; and must both know and apply the proper Rules and Remedies for the prevention or cure of them . There is much difference betwixt an Occasion , and a proper Cause ; these two are heedfully to be distinguished . Critical and exact Historians , as Polybius and Tacitus , distinguish betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning Occasions , and the real Causes of a War ; and so we ought in this case of Errors carefully to distinguish them . The most excellent and innocent things in the World , such as the Scriptures of Truth , the Liberty of Christians , the Tranquility and Peace of the Church ( as you will hear anon ) may , by the Subtilty of Satan working in conjunction with the Corruptions of mens hearts , become the Occasions , but can never be the proper culpable Causes of Errors . Accordingly having made the twenty Remarks upon the Nature and Growth of Errors ( which cannot so well be brought within the following Rules of method ) I shall in the next place proceed in the discovery both of the mere Occasion , as also of the proper culpable Causes of Errors , together with the proper Preventives and most effectual Remedies placed together in the following order . The Occasion . The holy God , who is a God of Truth , Deut. 32. 4. and hateth Errors , Rev. 2. 6. the God of Order , and hates Confusions and Schisms in his Church , 1 Cor. 14. 33. is yet pleased to permit Errors and Heresies to arise , without whose permission they could never spring . And this he doth for the tryal of his Peoples Faith and Constancy , and for a spiritual punishment upon some men for the abuse of his known Truths ; and by the permission of these Evils he advanceth his own Glory , and the good of his Church and People . Augustine answers that Question , Why doth not God , since he hates Errors , sweep them out of the World ? Because ( saith he ) it is an act of greater power to bring good out of evil , than not to suffer Evils to be at all . Satan's Design in Errors is to cloud and darken God's Name and precious Truths ; to destroy the Beauty , Strength , and Order of the Church . But God's ends in permitting and sending Errors , are ( 1. ) to plague and punish men for their abuse of Light , 2 Thess. 2. 11. For this cause God shall send them strong Delusions , &c. ( 2. ) To prove and try the Sincerity and Constancy of our hearts , Deut. 13. 1 , 3. I Cor. 11. 19. And lastly , By these things the Saints are awakened to a more diligent search of the Scriptures , which are the more critically read and examined upon the tryal of Spirits and Doctrines by them , 1 Ioh. 4. 1. Believe not every Spirit , but try the Spirits ; And Rev. 2. 2. Thou hast tried them , that say they are Apostles , &c. The Prevention . Though Heresies and Errors must ( for the Reasons assigned ) break forth into the World , and God will turn them eventually into his own glory , and the benefit of his Church : yet it is a dreadful judgment to be delivered over to a spirit Error , to eb the Authors and Abetters of them ; this is a judicial stroke of God : and as ever we hope to escape , and stand clear out of the way of it , let us carefully shun these three following Causes and Provocations thereof . ( 1. ) Want of love to the Truth , which God hath made to shine about us in the means , or into us by actual illumination under the means of knowledge . 2 Thess. 2. 10 , 11. Because they received not the love of Truth , God gave them up to strong Delusions . They are justly plagued with Error that slight Truth . False Doctrines are fit Plagues for false Hearts . ( 2. ) Beware of Pride and Wantonness of Mind . 'T is not so much the Weakness as the Wantonness of the Mind , which provokes God to inflict this Judgment . None likelier to make Seducers than Boasters , Iude 16. Arrius gloried that God had revealed some things to him , which were hidden from the Apostles themselves . Simon Magus boasted himself to be the mighty Power of God. The erroneous Pharisees loved the praises of Men. When the Papist reproached Luther that he affected to have his Disciples called Lutherans , he replyed , Non sic , ô fatue , non sic ; oro ut nomen meum taceatur : he disdain'd that the Children of Christ should be called by so vile a name as his . ( 3. ) Beware you neglect not Prayer , to be kept sound in your Judgments , and guided by the Spirit into all Truth , Psal. 119. 10. With my whole heart have I sought thee : O let me not wander , or err , from thy Commandments . This do , and you are safe from such a judicial Tradition . The First Cause . We shall next speak of the Causes of Error found in the evil Dispositions of the Subjects , which prepare and incline them to receive Erroneous Doctrine and Opinions , and even catch at the Occasions and least Sparkles of Temptation , as dry Tinder : and amongst these is found , ( 1. ) A perverse wrangling Humour at the pretended OBSCURITY of the Scriptures . The Romish Party snatch at this Occasion , and make it the proper Cause , when indeed it is but a pickt Occasion , of the Errors and Mistakes among men . They tell us the Scriptures are so difficult , obscure , and perplext , that if private men will trust to them as their only Guide , they will inevitably run into Errors , and their only relief is to give up their Souls to the conduct of their Church ; whereas indeed the true Cause of Error is not so much in the Obscurity of the Word , as in the corruption of the mind , 1 Tim. 6. 5. 2 Tim. 3. 8. We do acknowledge there are in the Scriptures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some things hard to be understood ▪ 2 Pet. 3. 16. the sublime and mysterious nature of the matter rendering it so : and some things hard to be interpreted from the manner of expression ; as indeed all mystical parts of Scripture and Prophetical predictions are , and ought to be delivered . The Spirit of God this way designedly casts a veil over them , till the proper season of their revelation and accomplishment be come . Besides ( as the Learned Glassius observes ) in Paul's style there are found some peculiar words and forms of speech , which ordinary Rules of Grammar take no notice , nor give any parallel Examples of : as to be buried with Christ ; to be baptized into his death ; to which I may add , to be circumcised in him , &c. There are also multitude of words found in Scripture of various and vastly different Significations : and accordingly there is a diversity , and sometimes a contrariety of senses given of them by Expositors ; which to an Humourist or quarrelsome Wit gives an occasion to vent his Errors with a plausible appearance of Scripture-consent . And indeed Tertullian saith , Non periclitor dicere ipsas Scripturas ità dispositas esse , ut materiam subministrarent Haereticis . The Scriptures are so disposed , that Hereticks may pick Occasions ; and those that will not be satisfied , may be hardened . See Mark 4. 11 , 12. But all this notwithstanding , the great and necessary things to our Salvation are so perspicuously and plainly revealed in the Scriptures , that even Babes in Christ do apprehend and understand them , Matth. 11. 25. 1 Cor. 1. 27 , 28 , 29. And though there be difficulties in other points more remote from the foundation ; yet the Spirit of God is not to be accused , but rather his Wisdom to be admired herein . For ( 1. ) this serves to excite our most intense study and diligence , which by this difficulty is made necessary , Prov. 2. 3 , 4 , 5. the very Prophets , yea the very Angels search into these things , 1 Pet. 1. 11 , 12. ( 2. ) Hereby a standing Ministry in the Church is made necessary , Nehem. 8. 8. Eph. 4. 11 , 12 , 13. So that to pretend Obscurity of Scripture to be the culpable cause of Error , when indeed the fault is in our selves ; this is too much like our Father Adam , which would implicitly accuse God , to exc●se himself ; he laid it upon the Woman which God gave him , and we upon the Scriptures which God hath given us . The Remedies . The proper Remedies and Preventives in this case are an heedful attendance to , and practice of these Rules . Rule I. Let all obscure and difficult Texts of Scripture be constantly examined and expounded according to the Analogy or proportion of Faith , which is St. Paul's own Rule , Rom. 12. 6. Let him that prophesieth , ( i. e. expoundeth the Scripture in the Church ) do it according to the proportion of faith . The Analogy or proportion of Faith is what is taught plainly and uniformly in the whole Scriptures of Old and New Testament , as the rule of our Faith and Obedience . Whilst we carefully and sincerely attend hereunto , we are secured from sinful corrupting the word of God. Admit of no sense which interfereth with this proportion of Faith. If men have no regard to this , but take liberty to rend off a single Text from the body of Truth to which it belongs , and put a peculiar interpretation upon it which is absonous and discordant to other Scriptures , what woful work will they quickly make ? Give but a Papist liberty to take that Scripture , Iam. 2. 24. out of the frame of Scripture , A man is justified by works , and not by faith only ; and expo●●d it without regard to the Tenor of the Gospel-doctrine of Iustification in Paul's Epistles to the Romans and Galatians , and a gross Error starts up immediately . Give but a Socinian the like liberty to practise upon Iohn 14. 28. and a gross H●resie shall presently look with an Orthodox face . Rule II. Never put a new sense upon words of Scripture in favour of your preconceived Notions and Opinions , nor wrest it from its general and common use and sense . This is not to interpret , but to rack the Scriptures , as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , 2 Pet. 3. 16. Interpretis officium est , non quid ipse velit , sed quid censeat ille , quem interpretatur , exponere , as Hieron . against Ruff. speaks . We are not to make the Scriptures speak what we think , but what the Prophet or Apostle thought , whom we interpret . In 1 Cor. 7. 14. we meet with the word [ holy ] applied to the Children of Believers ; that word is above 500 times used for a state of separation to God : Therefore to make it signify in that place nothing but Legitimacy , is a bold and daring practising upon the Scripture . Rule III. Whenever you meet with an obscure place of Scripture , let the Context of that Scripture be diligently and throughly searched ; for 't is usual with God to set up some light there to guide us through the obscurity of a particular Text. And there is much truth in the Observation of the Rabbines , Nulla est objectio in Lege , quae non habet solutionem in l●tere . There 's no scruple or objection in the Law , but it hath a solution at the side of it . Rule IV. Let one Testament freely cast its light upon the other ; and let not men undervalue or reject an Old Testament Text , as no way useful to clear and establish a New-Testament Point of Faith or Duty . Each Testament reflects light upon the other . The Iews reject the New-Testament , and many among us sinfully slight the Old : But without the help of both , we can never understand the mind of God● in either . 'T is a good Rule in the Civil-Law , Turpe est de Lege judicare , tota lege nondum inspectâ . We must inspect the whole Law , to know the sense of any particular Law. Rule V. Have a due regard to that sense given of obscure places of Scripture , which hath not only the current sense of Learned Expositors , but also naturally agrees with the scope of the place . A careless neglect and disregard to this , is justly blamed by the Apostle , 1 Tim. 1. 7. Cause II. A Second evil temper in the Subject , disposing and inclining men to receive and suck in erroneous Doctrines and Opinions , is the ABVSE of that just and due CHRISTIAN LIBERTY allowed by Christ to all his people to read , examine , and judge the sense of Scriptures with a private judgment of discretion . This is a glorious acquisition , and blessed fruit of Reformation , to vindicate and recover that just Right , and gracious Grant made to us by Christ and the Apostles , out of the injurious hands of our Popish Enemies , who had usurped and invaded it . The exercise of this Liberty , is at once a Duty commanded by Christ , and commended in Scripture . 'T is commanded by Christ , Iohn 5. 39. Search the Scriptures , saith Christ to the people . 1 Cor. 10. 15. I speak as to wise men ; judge you what I say . And the exercise of this private judgment of discretion by the people , is highly commended by St. Paul in the Bereans , Acts 17. 11. These were more noble than those in Thessalonica , in that they received the Word with all readiness of mind , and searched the scriptures daily whether those things were so . This Liberty is not allowed in that latitude in any Religion , as it is in the Christian Religion , nor enjoyed in its full liberty , as it is in the Reformed Religion , whose glory it is that it allows its Principles and Doctrines to be critically examined and tryed of all Men by the Rule of the Word , as well knowing , the more it is sifted and searched by its Professors , the more they will be still confirmed and satisfied in the truth of it . But yet this gracious and just liberty of Christians , suffers a double abuse : One from the Popish Enemies , who injuriously restrain and deny it to the people . Another , by Protestants themselves , who sinfully stretch and extend it beyond the just degree and measure in which Christ allows it to them . The Pope injuriously restrains it , discerning the danger that must necessarily follow the concession of such a liberty to the people , to compare his superstitious and erroneous Doctrines with the Rule of the Word . St. Peter , in 2 Pet. 1. 19. tells the people they have a more sure Word of Prophecy , whereunto they do well that they take heed . Certainly the Pope forgot either that he was Peter's Successour ; or that ever St. Peter told the people they did well to make use of that liberty , which he denies them . Mr. Pool tells us of a Spaniard that used this expression to an English Merchant , You people of England ( said he ) are happy , you have liberty to see with your own eyes , and to examine the Doctrines delivered to you , upon which your everlasting Life depends ; but we dare not say our souls are our own , but are commanded to believe whatever our Teachers tell us , be it never so unreasonable or ridiculous . This is a most injurious and sinful restraint upon it on the one side . And then Secondly , 'T is too frequently abused , by stretching it beyond Christ's allowance and intendment upon the other side ; when every ignorant and confident person shall , under pretence of liberty granted by Christ , rudely break in upon the Sacred Text , distort , violate and abuse the Scriptures at pleasure , by putting such strange and ●oreign senses upon them , as the Spirit of God never meant or intended * How often have I heard that Scripture , Micha 4. 10. They shall be brought even to Babylon ; confidently interpreted , for almost , but not full h●me to Babylon , against the very Grammar of the Text , and the Truth of the History ? And so again , that place , Isa. 58. 8. The glory of the Lord shall be thy rereward , through ignorance of the word , read re-reward , that is , a double reward to his people ? But these are small matters compared with those grosser abuses of Scripture by the ignorant and unlearned , which prejudice Truth , and too much countenance Popish Reproaches . The Remedies . The proper way to prevent and remedy this mischief , is not by depriving any Man of his just Liberty , either to read , or judge for himself what God speaks in his Word , and think that way to cure Errors ; that were the same thing as to cut off the Head to cure an Head-ach . Leave that sinful policy with the false Religion . Let those only that know they do evil , be afraid of coming to the light . But the proper course of preventing the mischiefs that come this way , is by labouring to bound and contain Christians within those limits Christ himself hath set unto this liberty which he hath granted them . And these are such as follow : Limitation I. Tho' Christ have indulged to the meanest and weakest Christian a liberty to read and judge of the Scriptures for himself ; yet he hath neither thereby , nor therewith granted him a liberty publickly to Expound and Preach the Word to others : That 's quite another thing . Every Man that can read the Scriptures , and judge of their sense , is not thereby presently made Christ's Commission-Officer , publickly and authoritatively to Preach and Inculcate the same to others : Two things are requisite to such an employment , viz. Proper Qualifications , 1 Tim. 3. And a solemn Call or designation , Rom. 10. 14 , 15. The Ministry is a distinct Office , Acts 20. 17 , 28. 1 Thes. 5. 12. and none but qualified and ordained persons can Authoritatively Preach the Word , 2 Tim. 1. 6. 1 Tim. 4. 14. 1 Tim. 5. 22. Christians may privately edify one another by reading the Scriptures , communicating their sense one to another of them , admonishing , counselling , reproving one another in a private fraternal way , at seasons wherein they interfere not with more publick Duties : But for every one that hath confidence enough ( and the ignorant usually are best stock'd with it ) to assume a liberty without due Qualification or Call , to Expound and give the Sense of Scriptures , and pour forth his crude and unstudied Notions , as the pure sense and meaning of God's Spirit in the Scriptures ; this is what Christ never allowed , and through this Flood-gate Errors have broken in , and overflowed the Church of God , to the great scandal of Religion , and confirmation of Popish Enemies . Limitation II. Though there be no part of Scripture shut up or restrained from the knowledg or use of any Christian ; yet Jesus Christ hath recommended to Christians of different abilities , the study of some parts of Scripture rather than others , as more proper and agreeable to their Age and Stature in Religion . Christians are by the Apostle rank'd into three Classes , Fathers , Young-men , and Little Children , 1 Iohn 2. 13. and accordingly the Wisdom of Christ hath directed to that sort of food which is proper to either : For there is in the Word all sorts of Food suitable to all Ages in Christ ; there 's both Milk for Babes , and strong Meat for grown Christians , Heb. 5. 13 , 14. Those that are unskilful in the Word of Righteousnes , should feed upon Milk , that is , the easie , plain , but most nutritive and pleasant practical Doctrines of the Gospel . But strong Meat ( saith he ) that is , the more abstruse , deep , and mysterious truths , belongeth to them that are of full Age , even those who , by reason of use , have their Senses exercised to discern both good and evil ; that is , Truth and Error . To the same purpose he speaks , 1 Cor. 3. 2. I have fed you with milk , and not with meat ; for hitherto ye were not able to bear it . Art thou a weak unstudied Christian ? a Babe in Christ ? Then the easier , and more nutritive Milk of plain Gospel-Doctrine is fitter for thee , and will do thee more good , than the stronger Meat of profound and more mysterious Points ; or the Bones of Controversy , which are too hard for thee to deal with . God hath blessed this Age with great variety of sound and allowed Expositors in our own Language , by the diligent study of which , and prayer for the illumination and guidance of the Spirit , you may not only attain unto the true sense and meaning of the more plain and obvious ; but also unto gre●ter knowledg , and clearer insight into the more obscure and controverted parts of Scripture . Cause III. There is also another evil disposition in the Subject , rendring it easily receptive of Errors , and that is spiritual SLOTHFVLNESS and carelesness in a due and serious search of the whole Scripture , with a sedate and rational consideration of every part and particle therein , which may give us any , though the least light to understand the mind of God in those obscure and difficult points we search after the knowledg of . Truth lies deep , as the rich Veins of Gold do , Prov. 2. If we will get the treasure , we must not only beg , as he directs , vers . 3. but dig also vers . 4. else as he speaks , Prov. 14. 23. The talk of the lips tends only to poverty . We are not to take up with that which lies uppermost , and next at hand upon the surface of the Text ; but to search with the most sedate and considerative mind into all parts of the written Word , examining every Text which hath any respect to the truth we are searching for , heedfully to observe the Scope , Antecedents , and Consequents , and to value every Apex , Tittle , and Iota ; for each of these are of Divine Authority , Matt. 5. 18. and sometimes greater weight is laid upon a small word , yea , upon the addition or change of a Letter in a word , as appears in the names of Abram and Sarai . It will require some strength of mind , and great sedulity , to lay all parts of Scripture before us , and to compare words with words , and things with things , as the Apostle speaks , 1 Cor. 2. 13. comparing spiritual things with spiritual . And though it be true that some important Doctrines , as that of Iustification by Faith , are methodically disposed , and throughly clear'd and setled in one and the same Context ; yet it is as true , that very many other points of Faith and Duty are not so digested , but are delivered sparsinì , here a little , and there a little , as he speaks , Isa. 28. 10. You must not think to find all that belongs to one Head or Point of Faith , or Duty , lay'd together in a System , or common place in Scripture ; but scattered abroad in several pieces , some in the Old Testament , and some in the New , at a great distance one from another . Now in our searches and inquiries after the full and satisfying knowledg of the Will of God in such Points , it is necessary that the whole Word of God be throughly searched , and all those parcels brought together to an interview . Ex. Gr. If a Man would see the entire discovery that was made of Christ , to the Fathers , under the Old-Testament , he shall not find it laid together in any one Prophet ; but shall find that one speaks to one part of it , and another to another . Moses gives the first general hint of it , Gen. 3. 15. The seed of the woman shall break the serpents head . But then if you would know more particularly of whose Seed according to the flesh , he should come , you must turn to Gen. 22. 18. In thy seed ( saith God to Abraham ) shall all nations of the earth be blessed . And if you yet doubt what Seed God means there , you must go to the Apostle , Gal. 3. 16. To thy seed , which is Christ. If you would further know the place of his Nativity , the Prophet Micha must inform you of that , Mic. 5. 2. it should be Bethlehem-Ephrata . If you inquire of the quality of his Parent , another Prophet gives you that , Isa. 7. 14. Behold , a Virgin shall conceive , and bear a Son , and call his name Immanuel . If the time of his Birth be inquired after , Moses and Daniel must inform you of that , Gen. 49. 10. Dan. 9. 24. So under the New-Testament , If a Man inquire about the change of the Sabbath , he must not expect to find a formal repeal of the Seventh day , and an express institution of the first day in its room ; but he is to consider , First , What the Evangelist speaks , Mark 2. 28. That Christ is Lord of the Sabbath , and so had power , not only to dispense with it , but to change it . Secondly , That on the first day of the Week Christ rose from the dead , Matt. 28. 1 , 2. And that this is that great day , foretold to be the day to be solemnized upon that account , Psal. 118. 24. Thirdly , That accordingly the first day of the Week is emphatically styled the Lord's day , Rev. 1. 10. where you find his own name written upon it . Fourthly , You shall find this was the day on which the Apostles and Primitive Christians assembled together for the stated and solemn performance of Publick Worship , Iohn 20. 19. and other publick Church-Acts and Duties , 1 Cor. 16. 1 , 2. And so by putting together , and considering all these Particulars , we draw a just Conclusion , That it is the Will of God , that since the Resurrection of Christ , the first day of the week should be observed as the Christian-Sabbath . In like manner as for the Baptizing of Believers Infants ; We are not to expect it in the express words of a New-Testament-Institution or Command , that Infants under the Gospel should be Baptized ; but God hath left us to gather satisfaction about his Will and our Duty in that point , by comparing and considering the several Scriptures of the Old and New-Testament which relate to that matter ; which if we be impartial and considerative , we may do , First , By considering , that by God's express Command , Gen. 17. 9 , 10. the Infant Seed of his People were taken into Covenant with their Parents , and the then Sign of that Covenant commanded to be applied to them . Secondly , That though the Sign be altered , the Promise and Covenant is still the same , and runs as it did before , to Believers and their Children , Acts 2. 38 , 39. Thirdly , That the foederal holiness of our Children is plainly asserted under the New-Testament , 1 Cor. 7. 14. Rom. 11. 16. Fourthly , We shall further find , that Baptism succeeds in the room of Circumcision , and that by an Argument drawn from the compleatness of our Privileges under the New-Testament , no way inferiour , but rather more extensive than those of the Iews , Col. 2. 10 , 11 , 12. Fifthly , We shall find that upon the Conversion of any Master or Parent , the whole Houshold were Bapized . By puting all these things , with some others , together , we may arrive to the desired satisfaction about the Will of God in this matter . But some Men want abilities , and others are too sluggish and lazy to gather together , compare and weigh all these and many more hints and discoveries of the Mind of God , which would give much light unto this point ; but they take an easier and cheaper way to satisfy themselves with what lies uppermost upon the surface of Scripture , and so , as it were by consent , let go , and lose their own , and their Childrens blessed and invaluable Privileges , for want of a little labour and patience to search the Scriptures ; a folly which few would be guilty of , if but a small earthly inheritance were concerned therein . The Remedies . To cure this Spiritual sluggishness , and awaken us to the most serious and diligent search after the Will of God in such controversal and doubtful points , that we may not neglect the smallest hint given us about it , the following Considerations will be found of great use and weight . Consideration I. The most sedate , impartial , and diligent inquiries after the Will of God revealed in his Word , is a Duty expresly enjoyned by his Soveraign Command , which immediately and indispensibly binds the Conscience of every Christian to the practice of it . Remarkable is that Text to this purpose , Rom. 12. 2. And be not conformed to this world ; but be ye transformed by the renewing of your mind , that ye may prove what is that good , and acceptable , and perfect will of God. Here you find this Duty , not only associated with , but made the very end of our Non-conformity to the World , and renovation of our minds , the very things which constitute a Christian . And to sweeten our pains in this work , that Will of God , for the discovery whereof we search , is presented to us under three illustrious and alluring properties , viz. Good , Acceptable , and Perfect . Good it must needs be , because the Will and Essence of God , the chief Good , are not two things , but one and the same . And Perfect it must needs be , because it is the Beam and Standard , by which the Actions of all reasonable Creatures ought to be weighed and tryed , as to the moral good or evil of them . And being both good and perfect , How can it chuse but , upon both accounts , be highly Acceptable and grateful to an upright Soul , as that Epithete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there imports . Search the Scriptures , saith Christ , Ioh. 5. 39. To the Law and to the Testimony , faith the Prophet , Isa. 8. 20. This is not matter of meer Christian Liberty , but Commanded Duty ; and at our peril● be it if we neglect it . Consideration II. No act of ours can be good and acceptable to the Lord , further than it is agreeable to his Will revealed in the Word . No Man can be a Rule to himself . He can be no more his own Rule than his own End. One Man cannot be a Rule to another . The best of Men , and their Actions , and Examples , are only so far a rule of imitation to us , as they themselves are ruled by the Divine revealed Will , 1 Cor. 11. 1. uncommanded acts of Worship are abominable to God , and highly dangerous to our selves ; they kindle the fire of his jealousie to the ruin and destruction of the presumptuous Sinner , L●vit . 10. 1 , 2. So that if the beauty and excellency of the Will of God be not enough to allure us , the danger of acting without the knowledg of it may justly terrify us . Consideration III. In this Duty we tread in the Footsteps of the wisest and holiest Men that ever went to Heaven before us . It is not only the Characteristical note of a good Man , Psal. 1. 2. but it has been the constant practise of the most eminent believers in all Ages . The greatest Prophets , that had this advantage of us , that they were the Organs or inspired instruments of discovering the Will of God to others , yet were not excused from , neither did they neglect to search it diligently themselves , 1 Pet. 1. 10 , 11. Daniel , that great favourite of Heaven , who had the Visions and Revelations of God ; yet he himself diligently searched the written Word , in order to the discovery of the Mind of God , Dan. 9. 2. Consideration IV. Every discovery of the Will of God by fervent Prayer , diligent and impartial search of the Scriptures , and all other allowed helps , gives the highest pleasure the mind of Man is capable of in this World. If Archimedes ▪ upon the discovery of a Mathematical Truth , was so transported and ravished , that he cried out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have found it , I have found it ; what pleasure then must the investigation and discovery of a Divine Truth give to a sanctified Soul ! Thy words were found of me ( saith Ieremiah ) and I did eat them ; and thy word was unto me the joy and rejoycing of my heart , Jer. 15. 16. as pleasant food to a Famished Man ; for now Conscience is quieted , comforted , and cheered in the way of Duty . A Man walks not at adventure with God , as that word signifies , Levit. 26. 40 , 41. but hath the pleasant directive light of the Word and Will of God , shining sweetly upon the path of his Duty . Consideration V. By this means you shall find your Faith greatly confirmed in the truth of the Scriptures . The sweet consent , and beautiful harmony of all the parts of the written Word , is a great Argument of its Divinity ; and this you will clearly discern , when by a due search you shall find things that lye at the remotest distance , to conspire and consent in one , and one part casting light , as well as adding strengh , to another . Thus you shall find Vetus Testamentum in novo revelatum , & novum in vetere velatum . The New Testament veiled in the Old , and the Old revealed in the New : And that such a consent of things , so distant in time and place , can never be the project and invention of Man. Consideration VI. The diligent and impartial search and inquiry after the Will of God , out of no other design than to please him in the whole course of our Duties , will turn to us for a testimony of the integrity and sincerity of our hearts . Thy word ( said David ) have I hid in my heart , that I might not sin against thee : And God will not hide his Will from those that thus seek to know it . If Men would apply themselves to search the Word by fervent Prayer , and fixed Meditations , upon so pure a design , not bringing their prejudiced or prepossessed minds unto it ; the Spirit of the Lord would guide them into all Truth , and keep them out of dangerous and destructive Errors . Fourth Cause . Besides the slothfulness of the mind , there is found in many Persons another evil Disposition preparing them easily to receive Erroneous Impressions ; namely , the INSTABILITY and Fickleness of the Judgment , and Unsetledness of mind about the Truth of the Gospel . Of this the Apostle warns us , Eph. 4. 14. That we henceforth be no more Children tossed to and fro , and carried about with every wind of Doctrine , by the sleight of men , and cunning craftiness , whereby they lie in weight to deceive . None are so constant and steddy in the profession of the Truth , as those that are fully convinced of , and well satisfied with the grounds of it . Every Professor , like every Ship at Sea , should have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ballast and steddiness of his own , 2 Pet. 3. 17. ready and prepared to render a reason of the hope that is in him , 1 Pet. 3. 15. able upon all occasions to give an account of those inward motives which constrained his assent to the Truth . He that professeth a Truth ignorantly , cannot be rationally supposed to adhere to it constantly . He that is but half convinced of a truth , when he engages in the profession of it , must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a double-minded Man , as the Apostle calls him , Iam. 1. 8. half the mind hangs one way , and half another , and so it is easily moveable this way or that , with the least breath of temptation . And hence it comes to pass they are so often at a loss about their Duty and their Practise ; for Animi volutatio pendentem reddit vitam . A doubtful Mind must needs make a staggering and uncertain Practice . Erroneous Teachers are called wandring Stars , Jude 13. which keep no certain course as the fixed Stars do , but are sometimes nearer and sometimes remoter one from another . Thus Errorists first imbibe unsetling Opinions , and then discover them in their inconstant Practises . Ber●ius wrote a Book de Apostatià Sanctorum , and soon after turned Papist . The Socinians and Libertines teach , That a Man of any Perswasion in Religion may be saved , so that he walk not contrary to his own Light : such Doctrine directly tends to Sceptecism in Religion . And this Instability of the Judgment proceeds either from Hypocrisie , or weakne●● Sometimes from Hypocris●e All Hypocrites are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , double-minded Men : Iam. 4. 8. The double-minded man ( that is the Hypocrite ) is unstable in all his ways . One of that number was not ashamed to say , Se duas habere animas in eodem corpore , unam Deo dicatam , alteram unicuique illam vellet : That he had two Souls in one Body , one for God , and another for whosoever would have it . Sometimes Instability of the mind is the effect only of Weakness in the Judgment , proceeding merely from want of age and growth in Christ , not having as yet attained Senses exercised to discern both good and evil , Heb. 5. 14. they are but Children in Christ , and Children are easie and credulous Creatures , Eph. 4. 14. presently taken with a new Toy ▪ and as soon weary of it ; such a wavering and instable temper invites temptation , and falls an easie prey into its hands . I confess some Cases may happen , where the Pretences on both sides may be so fair , as to put a judicious Christian to a stand what to chuse ; but then their deliberation will be answerable , and then they will not change their Opinions every month , as Scepticks do . Wherever Error finds such a mutable disposition , its work is half done before it make one assault . How many wavering Professors at this day lie in Temptation's way ? and how great a harvest have Errorists and Hereticks had among them ? There 's not a Mountebank comes upon the Stage , but he shall find ten times more Customers for his Druggs , than the most Learned and Experienced Physician . The giddy-headed Multitude have more regard to Novelty , than Truth . The Remedies . How necessary and desirable are some effectual Rules and Remedies in this Case ! O what a mercy would it be to the Professors of these days , to have their Minds fixed , and their Judgments setled in the Truths of Christ ! Happy is that man whose Judgment is so guarded , that no dangerous Error or Heresie can commit a Rape upon it . To this end I shall here commend the four following Rules to prevent this vertigenous malady in the heads of Christians . Rule I. Look warily to it that you get a real inward implantation into Christ , and lay the foundation deep and firm in a due and serious deliberation of Religion whenever you engage in the publick profession of it . To this sense sound the Apostle's words , Col. 2. 6 , 7. As you have therefore received Christ Iesus the Lord , so walk ye in him , rooted and built up in him , and stablished in the faith , as you have been taught . Fertility and stability in Christ , a pair of inestimable Blessings , depend upon a good rooting of the Soul in him at first . He that thrusts a dead stick into the ground , may easily pull it up again , but so he cannot do by a well-rooted Tree . A colour raised by violent action , or a great fire , soon dies away ; but that which is natural or constitutional will hold . Every thing is as its foundation is . 'T was want of a good root and due depth of earth which soon turned the green Corn into dry stubble , Matt. 13. 21. Rule II. Labour after an inward experimental taste of all those Truths which you profess . This will preserve your minds from wavering and hesitation about the certainty and reality of them . We will not easily part with those Truths , which have sensibly shed down their sweet influences upon our hearts , Heb. 10. 34. No Sophister can easily perswade a man that hath ta●ted the sweetness of Honey , that it is a bitter and unpleasant thing : Non est disputandum de gustu : you cannot easily perswade a man out of his Senses . Rule III. Study hard and pray earnestly for satisfaction in the present Truths ; 2 Pet. 1. 12. That you may be established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the truth that now is under opposition and controversie . Be not ignorant of the Truths that lie in present hazard . Antiquated Opinions that are more abstracted from our present Interest , are no tryals of the soundness of our Judgments , and integrity of our Hearts , as the controversies and conflicts of the present Times are . Every Truth hath its time to come upon the stage , and enter the lists ; some in one Age , and some in another ; but Providence seems to have cast the lot of your Nativity for the honour and defence of those Truths , with which Error is struggling and conflicting in your time . Rule IV. Lastly , Be throughly sensible of the benefit and good of establishment , and of the evil and danger of a wavering Mind and Judgment . Be not carried about with divers and strange Doctrines ( saith the Apostle ) for it is a good thing that the heart be established , &c. Heb. 13. 9. Established Souls are the honour of Truth . It was the honour of Religion in the primitive days , that when the Heathens would proverbially express an Impossibility , they used to say , You may as soon turn a Christian from Christ , as do it . The Fickleness of Professors is a stumbling-block to the World. They 'l say as Cato of the Civil Wars betwixt Caesar and Pompey , quem fugiam , video , quem sequar , non video : they know whom to avoid , but not whom to follow . And as the honour of Truth , so the flourishing of your own Souls depends on it . A Tree often removed from one Soil to another , can never be expected to be fruitful , 't is well if it make a shift to live . Fifth Cause . Another inward Cause disposing men to receive Erroneous Impressions , is an unreasonable EAGERNESS to snatch at any Doctrine or Opinion that promisesh ease to an anxious Conscience . Men that are under the frights and terrours of Conscience , are willing to listen to any thing that offers present relief . Of all the Troubles in the World , those of the Mind and Conscience are most intolerable . And those that are in pain are glad of ease , and readily catch at any thing that seems to offer it . This seems to be the thing which led those poor distressed Wretches , intimated Micah 6. 6. into their gross Mistakes and Errors about the method of the remission of their Sins . Wherewith shall I come before the Lord , and ●ow my self before the high God ? shall I come before him with Burnt-offerings , with Calves of a year old ? Will the Lord be pleased with thousand of Rams ▪ or with ten thousand of Rivers of Oyl ? Shall I give my First-born for my Transgression , the Fruit of my Body for the Sin of my Soul ? They were ready to purchase inward peace , and buy out their pardon at any rate . Nothing but the twinges of Conscience could have extorted these things from them . Great is the efficacy and torment of a guilty Conscience . Satan , who feels more of this in himself than any other Creature in the World , and knows how ready poor ignorant , but distressed Sinners , are to catch at any thing that looks like ease or comfort , and being jealous what these troubles of Conscience may issue into , prepares for them such Erroneous Doctrines and Opinions under the names of Anodines and quieting Recipe's , by swallowing of which they feel some present ease ; but their Disease is thereby made so much the more incurable . * 'T is upon this account he hath found such vent in the World for his Penanees , Pilgrimages and Indulgences among the Papists . But seeing this Ware will not go off among the Reformed and more enlightned Professors of Christianity , he changeth his hand , and fitteth other Doses under other names to quiet sick and distressed Souls , before ever their frights of Conscience come to settle into true Repentance and Faith in the Blood of Christ , by dressing up , and presenting to them such Opinions as these , viz. That they may boldly apply to themselves all the Promises of pardon and peace , without any respect at all to Repentance or Faith in themselves ; that it is not at all needful , nay , that it is illegal and sinful to have any respect to these things , forasmuch as their Sins were pardoned , and they justified from Eternity ; and that the Covenant of Grace is in all respects absolute , and is made to Sinners as Sinners , without any regard to their Faith or Repentance ; and whatever Sins there be in them , God sees them not . † To such a Charm of Troubles as this , how earnestly doth the Ear of a distressed Conscience listen ? how greedily doth it suck in such pleasing words ? Are all Sins that are pardoned , pardoned before they are committed ? and does the Covenant of Grace require neither Repentance nor Faith antecedently to the application of the Promises ? how groundless then are all my Fears and Troubles ? This , like a Dose of Opium , quiets , or rather stupifies the raging Conscience : for even an Error in Judgment , till it be detected and discovered to be so , quiets and comforts the heart , as well as principles of Truth ; but whenever the fallacy shall be detected , whether here or hereafter , the anguish of Conscience must be increased , or ( which is worse ) left desperate . The Remedies . To prevent and cure this mistake and error in the Soul , by which it is fitted and prepared to catch any Erroneous Principle ( which is but plausible ) for its present relief and ease , I shall desire my Reader seriously to ponder and consider the following Queries upon this Case . Query I. Whether by the vote of the whole Rational World , a good Trouble be not better than a false Peace ? Present ease is desirable , but eternal safety is much more so : and if these two cannot consist under the present Circumstances of the Soul , Whether it be not better to endure for a time these painful pangs , than feel more acute and eternal ones , by quieting Conscience with false Remedies before the time ? 'T is bad to lie tossing a few days under a laborious Fever ; but far worse to have that Fever turned into a Lethargy or fatal Apoplexy . Erroneous Principles may rid the Soul of its present pain , and eternal hopes and safety together . Acute pains are better than a senseless stupidity . Though the present rage of Conscience be not a right and kindly conviction , yet it may lead to it , and terminate in faith and union with Christ at last , if Satan do not this way practice upon it , and quench it before its time . Query II. Bethink your selves seriously , Whether Troubles so quieted and laid asleep , will not revive and turn again upon thee with a double force , as soon as the vertue of the Drug ( I mean the Erroneous Principle ) hath spent it self ? The efficacy of Truth is eternal , and will maintain the peace it gives , for ever ; but all delusions must vanish , and the Troubles which they damm'd up for a time , break out with a greater force . Satan employs two sorts of Witches . Some to torment the Bodies of Men with grievous pain and anguish : but then he hath his White-Witches at hand to relieve and ease them . And have these poor Wretches any great cause ( think you ) to boast of the cure , who are eased of their pains at the price of their Souls ? Much like unto this , are the cures of inward Troubles by Erroneous Principles . I lament the Case of blinded Papists , who by Pilgrimages , and Offerings to the Shrines of Titular Saints , attempt the cure of a lesser Sin by committing a greater . Is it because there is not a God in Israel , who is able in due season to pacify Conscience with proper and durable Gospel-Remedies , that we suffer our Troubles thus to precipitate us into the Snares of Satan for the sake of present ease ? Query III. Read the Scriptures , and inquire whether God's People , who have lain long under sharp inward Terrors , have not at last found settlement and inward peace by those very Methods , which the Principles that quiet you , do utterly exclude ? If you will fetch your Peace from a groundless Notion , that your Sins were pardoned , and your Persons justified from all eternity , and therefore you may apply boldly and confidently to your selves the choicest Promises and Privileges in the Gospel , without any regard to Faith or Repentance wrought by the Spirit in your Souls : I am sure holy David took another Course for the settlement of his Conscience , Psal. 51. 6 , 7 , 8 , 9 , 10. And it hath been the constant practise of the Saints in all Ages , to clear their Title to the Righteousness of Christ wrought without them , by the Works of his Spirit wrought within them . Sixth Cause . The next Evil Temper in the Subject , preparing and disposing it for Error , is an easie CREDVLITY , or sequacious humour in men , rendring them apt to receive things upon trust from others , without due and thorough examination of the grounds and Reasons of them , themselves . This is a disposition fitted to receive any impression Seducers please to make upon them : they are said to deceive the hearts of the simple , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. credulous , but well-meaning People that suspect no harm . 'T is said , Prov. 14. 15. the simple believeth every word . Through this Sluce or Floodgate , what a multitude of Errors in Popery have overflowed the People ! They are told , they are not able to judge for themselves , but must take the matters of their Salvation upon trust from their Spiritual Guides ; and so the silly People are easily seduced , and made easily receptive of the grossest Absurdities their ignorant Leaders please to impose upon them . And it were to be wished , That those two Points , viz. Ministrorum mut a officia , & populi caeca o●sequia , the dumb Services of their Ministers , and the blind Obedience of the People had stay'd within the Popish Confines . But alas , alas ! how many simple Protestants be there , who may be said to carry their Brains in other mens Heads ? and like silly Sheep follow the next in the tract before them ; especially if their Leaders have but wit and art enough to hide their Errors under specious and plausible Pretences . How many poisonous Drugs hath Satan put off under the gilded Titles of Antiquity , Zeal for God , higher attainments in godliness , new Lights ? &c. How natural is it for men to follow in the Tract , and be tenacious of the Principles and Practises of their Progenitors ? Multitudes seem to hold their Opinions Iure Haereditario , by an Hereditary Right , as if their Faith descended to them the same way their Estates do . The Emperour of Morocco told King Iohn's Ambassadour , That he had lately read St. Paul's Epistles ; And truly ( said he ) were I now to chuse my Religion , I would embrace Christianity before any Religion in the World : but every man ought to dye in that Religion he received from his Ancestors . Many honest , well-meaning , but weak Christians , are also easily beguiled by specious pretences of new Light , and higher attainments in Reformation . This makes the weaker sorts of Christians pliable to many dangerous Errors cunningly insinuated under such taking Titles . What are most of the Erroneous Opinions now vogued in the World , but old Errors under new Names and Titles ? The Remedies . The Remedies and Preventions in this Case are such as follow . Remedy I. 'T is beneath a man to profess any Opinion to be his own , whilst the grounds and reasons of it are in other mens keeping , and wholly unknown to himself . If a man may tell Gold after his Father , then sure he may and ought to try and examine Doctrines and Points of Faith after him . We are commanded to be ready to give an account of the hope that is in us , and not to say , this or that is my Judgment or Opinion , but let others give an account of the ground and reason of it . I confess , if he that leads me into an Error were alone exposed to the hazard , and I quit and free , whatever become of him ; it were quite another thing . But when our Saviour tells us , Matth. 15. 14. that both ( that is , the Follower as well as the Leader ) fall into the ditch ; at my peril be it if I follow without eyes of my own . That 's but a weak building that is shored up by a prop from a Neighbour's Wall. How many men have ruined their Estates by Suretiship for others ? but of all Suretiship none so dangerous as spiritual Suretiship . We neither ought ( as a late Worthy speaks ) to defy the Iudgment of the weakest , nor yet on the other side to deify the Iudgment of the strongest Christian. He that pins his Faith upon another man's Sleeve , knows not whither he will cary it . Remedy II. As you ought not to abuse your Christian Privilege and Liberty to try all things , 1 Thess. 5. 21. so neither on the other side to undervalue , or part with it . See the things that so much concern your eternal peace with your own eyes . I shewed you before , this Liberty is abused by extending it too far ; and under the notion of proving all things , many embolden themselves to innovate and entertain any thing : yet beware of bartering such a precious Privilege for the fairest Promises others can make in lieu of it . I would not slight nor undervalue the Piety and Learning of others , nor yet put out my own eyes to see by theirs . Remedy III. Before you adventure to espouse the Opinions of others , diligently observe and mark the fruits and consequences of those Opinions in the Lives of the zealous Abettors and Propagators of them : By their fruits ( saith Christ ) ye shall know them . When the Opinion or Doctrine naturally tends to looseness , or when it sucks and draws away all a man's zeal to maintain and diffuse it , and practical Religion thereby visibly languishes in their Conversations , 't is time for you to make a pause , before you advance one step farther towards it . Seventh Cause . The next Evil Disposition that I shall note in the Subject , is a vain CVRIOSITY of mind , or an itching desire to pry into things unrevealed , at least above our ability to search out and discover . 'T is an Observation as true as ancient , Pruritus aurium scabies Ecclesiae , itching Ears come to a Scab upon the face of the Church . The itch of Novelty produceth the Scab of Error . Of this Disease the Apostle warns us , 2 Tim. 4. 3. For the time will come , when they will not endure sound Doctrine ; but after their own lusts shall they heap to themselves Teachers , having itching ears . Nothing will please them but new Notions , and new modes of Language and Method , Tone and Gesture . Sound Doctrine is the only substantial and solid food that nourishes and strengthens the heart of the new Creature : but vain Scepticks nauseate and despise this as trite , vulgar , cheap and low . Nothing humours them but Novelties and Rarities : their unsetled Brains must be wheel'd about , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with divers and strange Doctrines , Heb. 13. 9. Novelty and Variety are the only properties that commend Doctrines to wanton Palates . Hence it is they so boldly intrude into things they have not seen , Col. 2. 18. These Cyril fitly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the domineerings , or darings of bold Spirits . The Schoolmen have filled the World with a thousand ungrounded Fancies , as the distinct Offices and Orders of Angels ; and higher flights of fancy than these , which seem to be invented for no other end or use , but to please the itching Ears of the Curious . There is not only a vesana temerit as Genethliacorum , a wild and daring rashness of Astrologers , presuming to foretel Futurities , and the Fates of Kingdoms , as well as particular Persons , from the conjunctions and influences of the Stars ; but there is also found as high a presumption and boldness among men in matters of Religion . Satan is well aware of this humour in men , and how exceeding serviceable it is to his Design ; and therefore having the very knack of clawing and pleasing itching Ears with taking-Novelties , he is never wanting to feed their minds with a pleasing variety , and fresh succession of them : new Opinions are still invented and minted , in which the dangerous Hooks of Error are hid . If men were once cured of this spiritual itch , and their minds reduced to that temper and sobriety , as to be pleased with , and bless God for the plain revealed Truths of the Gospel ; Satan would drive but a poor Trade , and find but few Customers for his Erroneous Novelties . The Remedies . The proper Remedies to cure this itch after Novelty , or dangerous Curiosity of the mind , are Remedy I. Due Reflection upon the manifold mischiefs that have entered into the World this way . It was this Curiosity and desire to know , that overthrew our first Parents , Gen. 3. 6. When the Woman saw that the Tree was good for food , and that it was pleasant to the eyes , and a Tree to be desired to make one wise ; she took of the fruit thereof . The very same way by which he let in the first Error , he hath let thousands into the World since that day . Nothing is more common in the World , than for an old Error to obtain afresh under the name of new Light. Satan hath the very art of turkening stale Errors after the mode of the present times , and make them currant and passable , as new Discoveries and rare Novelties . Thus he puts off Libertinism , the old Sin of the World , under the Title of Christian Liberty . What a Troop of Pagan Idolatrous Rites were by this means introduced among the Papists ? A great part of Popery is but Ethnicismus redivivus , Heathenism revived . The Pagans Pontifex Maximus was revived under the new Title of Pope . The Gentiles Lustrations , in the Popish Holy-water . Their Novendiale sacrum , or Sacrifice nine days after the burial of the Party , in the Popish Masses for the dead . Their Alvarium Fratrum , in Cloisters of Monks and Fryars ▪ Their Enchanters , in Popish Exorcists . Their Asyla , in Popish Sanctuaries . With multitudes more of Pagan Rites quite out of date in Christendom , introduced again under new names in Popery ; as was intimated R●v . 11. 2. and Rev. 13. 15. Remedy II. Be satisfied that God hath not left his People to seek their Salvation , or spiritual subsistence , among curious , abstruse and doubtful Notions ; but in the great , solid , and plainly revealed Truths of the Gospel . Iohn 17. 3. This is life eternal , that they might know thee the only true God , and Iesus Christ whom thou hast sent . In facili & absoluto stat aeternit as : the great Concerns of our Salvation are plain and easie to be understood . Remedy III. Vain Curiosity is a dangerous Snare of Satan . By such trifles as these , he devours our time , eats up our strength , and diverts our minds from the necessary and most important business of Religion . Whilst we immerse our thoughts in these pleasing , but barren Contemplations , Heart-work , Closet-work , Family-work , lie by neglected . Whilst we are employed in garnishing the Dish with Flowers , and curious Figures , the cunning Cheat takes away the meat our Souls should subsist by . Eighth Cause . Pride and Arrogancy of HVMANE REASON , is another Evil Disposition , molding and preparing the mind for Errors . When men are once conceited of the strength and perspicacity of their own carnal Reasons and Apprehensions , nothing is more usual than for such men to run mad with Reason into a thousand Mistakes and Errors . To this cause Ecclesiastical Historians ascribe the Errors that infest the Church . * Reason indeed is the highest natural excellency of man : it exalts him above all Earthly Creatures , and in its primitive perfection almost equalized him with Angels , Heb. 2. 7. The Pleasures which result from its exercises and experiments , transcend all the delights and pleasures of sense . How common is it for men to dote upon their own intellectual beauty , and glory in their victories over weaker Understandings ? And tho the reason of fallen Man is greatly wounded and weakened by Sin ; yet it conceits it self to be as strong and clear as ever ; and with Sampson , when his Locks were shorn , goes forth as before time , being neither sensible of its own weakness , or of the mysterious and unsearchable depths of Scripture . Reason is our Arbiter and Guide by the institution and Law of Nature , in civil and natural Affairs : 't is the beam and standard at which we weigh them . It is an home-born Judge and King in the Soul : Faith comes in as a stranger to Nature , and so it is dealt with , even as an Intruder into Reason's Province , just as the Sodomites dealt with Lot. It refuseth to be an Underling to Faith. Out of this Arrogancy of carnal Reason , as from Pandor●●'s Box , swarms of Errors are flown abroad into the World. By this means Socinianism first started , and hath since propagated it self . They look upon it as a ridiculous and unaccountable thing to reason , that the Son should be co-equal and co-eternal with the Father : that God should forgive sins freely , and yet forgive none but upon full satisfaction . That Christ should make that satisfaction by his Sufferings , and yet be pars laesa , the Party offended , and so make satisfaction to himself : with many more of the like stamp . Yea , Atheism , as well as Socinianism , are births from this Womb. 'T is proud and carnal Reason which quarrels at the Creation of the World , and seems to triumph in its uncontrolable M●xim , Ex nihilo nihil fit , out of nothing comes nothing . It looks upon the Doctrine of the Resurrection with a deriding smile , as a thing incredible . It thinks it hard and harsh that God should command men to turn themselves to him , and threaten them with damnation in case of refusal ; and yet at the same time man should not have in himself a sufficient power , and a free will to do this , without the supernatural and preventing Grace of God. It thinks it a ridiculous thing for such a great and solemn Ordinance of God as Baptism is , to pass upon such a Subject as an Infant of a week old , which is not capable to understand the Ends and Uses of it . Hence it is some over-heated Zealots lots have not stuck to say , That we have as good warrant and reason to baptize Cats , Dogs and Horses , as we have to babtize Infants . Oh the madness of Carnal Reason ! The Remedies . To take down the Arrogance , and prevent the mischief of Carnal Reasonings , let us be convinced , Remedy I. That it is the will of God , that Reason in all Believers should resign to Faith , and all Ratiocination submit to Revelation . Reason is no better than an Usurper , when it presumes to arbitrate matters belonging to Faith and Revelation . * Reason's proper place is to sit at the feet of Faith , and instead of searching the secret grounds and reasons , to adore and admire the great and unsearchable Mysteries of the Gospel . None of God's works are unreasonable , but many of them are above Reason . It was as truly , as ingenuously said by one ; Never doth Reason shew it self more reasonable , than when it ceaseth to reason about things that are above Reason . Where is the Wise ? where is the Scribe ? where is the Disputer of this World ? hath not God made foolish the wisdom of this World ? For after that , in the wisdom of God , the World by wisdom knew not God , it pleased God by the foolishness of preaching to save them that believe , 1 Cor. 1. 20 , 21. 'T is not Reason , but Faith that must save us . The Wisdom of God in the Gospel , is wisdom in a Mystery , even hidden wisdom , which God ordained before the World unto our glory , 1 Cor. 2. 7. Such wisdom as the most Eagle-eyed Rationalists and famed Philosophers of the World understood not . Eye hath not seen , nor ear heard , neither have entred into the heart of man the things which God hath prepared for them that love him . But God hath revealed them to us by his spirit , ibid. vers . 9 , 10. Remedy II. Be convinced of the weakness and deep corruption of natural Reason , and this will restrain its Arrogance , and make it modest and wary . A convinced and renewed Soul is conscious to it self of its own weakness and blindness , and therefore dares not pry audaciously into the Arcana Coeli , nor summon the great God to its bar . It finds it self posed by the Mysteries of Nature , and therefore concludes it self an incompetent Judge of the Mysteries of Faith. The Arrogancy of Reason is the reigning Sin of the Unregenerate , though it be a Disease with which the Regenerate themselves are infected . When Conviction shall do its work upon the Soul , the Plumes of spiritual pride quickly fall ; and it saith with Iob : Once have I spoken , but I will speak no more ; yea , twice , but I will proceed no further . q. d. I have done , Father , I have done ; I have uttered things that I understood not , Job 42. 3. Spiritual Illumination cures this Ambition . Remedy III. Consider the manifold Mischiefs and Evils flowing from the pride of Reason . It doth not only fill the World with Errors and Distractions ; but it also invades the Rights of Heaven , and casts a vile reflection upon the Wisdom , Sovereignty and Veracity of God. It lifts up it self against his Wisdom , not considering that the foolishness of God is wiser than men , 1 Cor. 1. 25. It spurns at his glorious Sovereignty , not considering that he giveth no account of his matters , Job 33. 13. It questions his Veracity , in saying with Nicodemus , How can these things be ? Joh. 3. 9. Cause IX . The last Evil Disposition I shall here take notice of in the Subject , is rash and ignorant ZEAL ; a temper preparing the mind both to propagate furiously , and receive easily Erroneous Doctrines and Opinions . When there is in the Soul more heat than light ; when a fervent Spirit is governed by a weak Head , such a temper of Spirit Satan desires , and singles out as fittest for his purpose , especially when the Heart is graceless , as well as the Understanding weak . A blind Horse of an high mettle will carry the Rider into any Pit , and venture over the most dangerous Precipices . Such were the Superstitious Iewish Zealots : they had a zeal for God , but not according to knowledge . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blind zeal , St. Paul charges justly upon the Iewish Bigots , Rom. 10. 2. as the proper cause of their dangerous Errors about the great point of Iustification : and surely no man understood the evil of it more than he , who in his unregenerate state was transported by it to the most furious persecution of the Saints , Acts 26. 11. and even to dotage , and extreme fondness upon the Erroneous Traditions of his Fathers , Gal. 1. 14. Blind Zeal is a Sword in a Mad-man's hand . No Persecutor to a Conscientious one , whose Erroneous Conscience offers up the blood of the Saints to the glory of God , Iob. 16. 2. The blind , but zealous Pharisees would compass Sea and Land to make one Proselyte , Matth. 23. 15. as our Modern Pharisees , the Iesuits , have since done , who have mingled themselves with the remotest and most barbarous Nations , to draw them to the Romish Error . Of the same temper were the false Teachers taxed by the Apostle , Gal. 4. 17. they zealously affect you , but not well : yea , they would exclude you ( viz. from our Society and Ordinances ) that you might affect them . And as it is the great Instrument by which Satan propagates Errors , so it makes a fit temper in the Souls of the People to receive them . For by this means Error gains the possession of the Affections , without passing a previous and due test by the Understanding , and so gains the Soul by the advantage of a Surprize . Every thing , by how much the more weak and ignoble it is , by so much the more it watcheth upon Surprisals and Advantages . Error cares not to endure the due examination and test of Reason ; and therefore seeks to gain by surprisal , what it despairs of ever gaining by a plain and fair tryal . There be few Errorists in the World of Alexander's mind , who would rather lose the day , than steal the Victory . Hence it comes to pass , that the greatest number of those they lead Captives , are silly Women , as the Apostle speaks , who are the most affectionate , but least judicious Sex. From this blind Zeal it is , that they cunningly wind their Erroneous Opinions into all their Discourses , where they have any hope to prevail . A rational and modest Contradiction puts them into a flame , it breaks the nearest bonds of Friendship and Society . Rabshekah in 2 King. 18. would not treat with Hezekiah's Counsellors of State , but with the common People upon the Wall : and Error cares not to treat with sound Reason , able to sift it through the Scripture-search , but with the Affections ; as well knowing , it is in vain to make war in Reason's Territories , without first gaining a party among the Affections . The Remedies . The best Defensatives against Erroneous Contagions in this case , are to be found in the following Particulars . Defensative I. Reflect seriously and sadly upon the manifold Mischiefs occasioned every-where , and in all Ages of the World , by rash Zeal . Revolve Church-histories , and you shall find , that scarce any cruel Persecution hath flamed in the World , which hath not been kindled by blind Zeal . Turn over all the Records , both of Pagan and Popish Persecutions , and you shall still find these two Observations confirmed and verified . First , That ignorant Zeal hath kindled the fires of Persecution ; and secondly , That the more zealous any have been for the ways of Error and Falshood , still the more implacably fierce and cruel they have been to the sincere Servants of God. None like a Superstitious Devoto to manage the Devil's work of Persecution throughly , and to purpose . They 'l rush violently and head-long into the blood of their dearest Relations , or most eminent Saints , to whose sides the Devil sets this sharp Spur. Superstitious Zeal draws all the strength and power of the Soul into that one Design ; and wo to him that stands in the way of such a man , if God interpose not betwixt him and the stroke . It was a rational wish of him that said , Liberet me Deus ab homine unius tantùm negotii , God deliver me from a man of one only Design . Now consider , Reader , if thy judgment be weak , and thy affections warm , how much thou liest exposed , not only to Errors which may ruine thy self , but also to Tongue and Hand-persecution , wherein Satan may manage thy zeal for the injury or ruine of those that are better than thy self : And withal consider , how many dreadful threatnings are found in Scripture against the instruments of Persecution , so employed and managed by Satan . Certainly , Reader , it were better for thee to stand with thy naked breast before the mouth of a discharging Cannon , than that thy Soul should stand under this guilt , before such a Scripture-threatning as that , Psal. 7. 13. He hath also prepared for him the instruments of death ; he ordaineth his Arrows against the persecutors . And none more likely to become such , than those of thine own temper and complexion ; especially if grace be wanting in the heart , whilst Zeal for erroneous Principles eats up the Affections . Second Defensative . Consider what mischief zeal for an Error will do thine own Soul , as well as others . It will wholly ingross thy time , thoughts and strength ; so that if there be any gracious principle in thee , it shall not be able to thrive and prosper : For look , as a Fever takes off the natural appetite from Food , so will erroneous Zeal take off thy Spiritual Appetite from Meditation , Prayer , Heart-examination , and all other the most necessary and nourishing Duties of Religion , by reason whereof thy grace must languish . When thy Soul , with David's , should be filled and feasted , as with marrow and fatness , by delightful meditations of God upon thy Bed , thou wilt be rolling in thy mind thy barren and insipid notions , which yield no food or spiritual strength to thy Soul ; thou wilt lye musing how to dissolve the Arguments and Objections against thine Errors , when thou shouldst rather be employed in solving the just and weighty Objections that lye against thy sincerity and interest in Christ , which were time far better improved . Third Defensative . Consider how baneful this inordinate zeal hath been to Christian Society , lamentably defacing , and almost dissolving it every where , to the unspeakable detriment of the Churches . We read , Mal. 3. 16. of a blessed time , when they that feared the Lord spake often one to another , and the Lord hearkened and heard it , and a Book of remembrance was written before him , for them that feared the Lord , and thought upon his Name . Oh happy time ! Halcion days ! I , my self , remember the time , when the Zeal of the Saints spent it self in provoking one another to Love and Good Works , in joint and fervent Prayer , in inward , experimental , and edifying Communion ; my Soul hath them still in remembrance , and is cast down within me : For alas ! alas ! how do I see every where Christian Communion turned into vain janglings ? Churches and Families into meer Cock-pits ? Mens Discoursings falling as naturally into contentions about trifles , as they were wont to do into Heavenly and Experimental Subjects , to the unspeakable disgrace and damage of Religion ? Fourth Defensative . That Opinion is justly to be suspected for erroneous , which comes in at the Postern-door of the Affections ; and not openly and fairly ar the right Gate of an enlightned and well-satisfied judgment . 'T is a Thief that cometh in at the back-door , at least strongly to be suspected for one . Truth Courts the Mistriss , makes its first and fair Addresses to the Understanding . Error bribes the Handmaid , and labours first to win the Affections , that by their influence it may corrupt the Judgment . And thus you see , besides the innocent Occasion , viz. God's Permission of Errors in the World , for the tryal of his people , Nine proper Causes of Errors found in the evil dispositions of the minds of Men , which prepare them to receive erroneous Doctrines and Impressions , viz. 1. A wrangling humour at the pretended Obscurity of Scripture . 2. The Abuse of that Christian Liberty purchased by Christ. 3. Slothfulness in searching the whole Word of God. 4. Fickleness and Instability of Judgment . 5. Eagerness after Anodines to ease a distressed Conscience . 6. An easy Credulity in following the Judgments and Examples of others . 7. Vain Curiosity , and prying into unrevealed Secrets . 8. The Pride and Arrogancy of Human Reason . 9. Blind Zeal , which spurs on the Soul , and runs it upon dangerous precipices . We next come to consider the principal Impulsive Cause , by which Errors are propagated and disseminated in the World. Cause X. Come we next in the proper order , to consider the Principal Impulsive Cause of Errors ; which is SATAN working upon the predisposed matter he finds in the corrupt Nature of Man. * The Centurists speaking of the strange and sudden growth of Errors and Heresies , immediately after the planting of the Gospel by Christ , and the Apostles , ascribe it to Satan . Satan is a Lyar from the beginning , and abode not in the Truth : He hates it with a deadly hatred , and all the Children and Friends of Truth . And this hatred he manifesteth sometimes by raising furious storms of persecution against the sincere Professors of it , Rev. 3. 10. and sometimes by Clouds of Heresies and Errors , with design to darken it . In the former he acts as a roaring Lyon ; in the latter as a subtil Serpent , 2 Cor. 11. ● . I fear lest as the serpent beguiled Eve through his subtilty ; so your minds should be corrupted from the simplicity that is in Christ. He is exceeding skilful and dexterous in citing and wresting the Scriptures to serve his vile designs and purposes ; and as impudently daring , as he is crafty and cunning ; as appears in the History of Christ's temptation in the desart , Matt. 4. 6. where he cites one part of that promise , Psal. 91. 11. and suppresseth the rest ; shows the encouragement , viz. He shall give his Angels charge over thee ; but clips off the limitation of it , viz. to keep thee in all thy ways : In viis , non in praecipitiis , In our lawful ways , not in rash and dangerous precipices ; as Bernard well glosseth . And 't is worth observation , that he introduceth multitudes of Errors into the World , under the unsuspected notions of admirable Prophylacticks , and approved Preservatives from all mischiefs and dangers from himself . Under this notion , he hath neatly and covertly slided into the World , Holy-water , Crossings , Reliques of Saints , and almost innumerable other superstitious Rites . Erroneous Teachers are the Ministers of Satan , however they transform themselves into Ministers of Righteousness , 2 Cor. 11. 15. and the subtil dangerous Errors they broach , are fitly stiled by the Spirit of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the depths of Satan , Rev. 2. 24. The corrupt Teachers , the Gnosticks , &c. called them Depths , i. e. great mysteries , high and marvellous attainments in knowledg ; but the Spirit of God fits a very proper Epithete to them , They are Satanical depths , and Mysteries of Iniquity . Now the level and design of Satan herein is double : First , He aims at the ruin and damnation of those that vent and propagate them ; upon which account the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Pet. 2. 1. destructive , or ( as we render it ) damnable Heresies . And because God will preserve the Souls of his own from this mortal Contagion , therefore , Secondly , He endeavours by lesser Errors to busy the minds , and check the growth of Grace in the Souls of the Saints , by employing them about things so foreign to true godliness , and the power thereof , Heb. 13. 9. The Remedies . The Rules for prevention and recovery , are these that follow : Rule I. Pray earnestly for a thorow change of the state and temper of thy Soul , by sound Conversion and Regeneration . Conversion turns us from darkness to light ; and from the power of Satan to God , Acts 26. 18. They are his own slaves and vassals that are taken captive by him at his will , 2 Tim. 2. 16. A Sanctified heart is a Soveraign defensative against Erroneous Doctrines ; it furnishes the Soul with spiritual eyes , judicious ears , and a distinguishing taste , by which it may discern both good and evil , truth and error , Heb. 5. 14. yea , it puts the Soul at once under the conduct of the Spirit , and protection of the Promise , Ioh. 16. 13. and though this doth not secure a Man from all lesser mistakes , yet it effectually secures him from greater ones , which are inconsistent with Christ and Salvation . Rule II. Acquaint your selves with the wiles and methods of Satan , and be not ignorant of his devices , 2 Cor. 2. 11. When once you understand the wash and paint with which he sets off the ugly face of Error , you will not easily be enamoured with it . Pretences of Devotion upon one side , and of Purity , Zeal , and Reformation upon the other ▪ though they be pleasant sounds to both ears , yet the wary Soul will examine , before it receive and admit Doctrinal Points under these gilded Titles . Those that have made their Observations upon the stratagems of Satan , will heedfully observe both the tendency of Doctrines , and the Lives of their Teachers ; and if they find looseness , pride , wantonness in them , it is not a glorious title , or magnificent name that shall charm them . They know Satan can transform himself into an Angel of Light ; and no wonder if his Ministers also be transformed into Ministers of Righteousness , 2 Cor. 11. 14 , 15. Rule III. Resign your Minds and Judgments in fervent Prayer to the Government of Christ , and Conduct of the Spirit ; and in all your addresses to God , pray that he would keep them chast and pure , and not suffer Satan to commit a rape upon them . Plead with God that part of Christ's Prayer , Iohn 17. 17. Sanctify them through thy truth : thy word is truth . Rule IV. Live in the conscientious and constant practice of all those Truths and Duties God hath already manifested to you . This will bring you under that blessed Promise of Christ , Iohn 7. 17. If any man will do his will , he shall know of the doctrine , whether it be of God. Satan's greatest successes are amongst idle , notional , and vain Professors ; not humble , serious , and practical Christians . Caus● XI . Having considered and dispatched the several internal Causes of Error , found in the evil dispositions of the seduced , as also the Impulsive Cause , viz. Satan , who fits suitable baits to all these sinful humours and evil tempers of the heart ; we come next to consider the Instrumental Cause employed by Satan in this work , viz. the FALSE TEACHER , whom Satan makes use of as his Seeds-man , to disseminate and scatter erroneous Doctrines and Principles into the minds of Men , Ploughed up and prepared by those evil tempers forementioned , as a fit Soil to receive them . The choice of Instruments is a principal part of Satan's policy . Every one is not fit to be employed in such a Service as this . All are not fit to be of the Council of War , who yet take their places of Service in the Field . A Rustick carried out of the Field , on Board a Ship at Sea , though he never learned his Compass , nor saw a Ship before , can by another's direction tug lustily at a Rope ; but he had need be an expert Artist , that sits at the Helm , and steers the course . The worst Causes need the smoothest Orators ; and bad Ware a cunning Merchant to put it off * Deep-parted Men are coveted by Satan to manage this design . None like an eloquent Tertullus to confront a Paul , Acts 24. 1. A subtil Eccius to enter the List in defence of the Popish Cause , against the Learned and Zealous Reformers . When the Duke of Buckingham undertook to Plead the bad Cause of Richard the third , the Londoners said , They never thought it had been possible for any Man to deliver so much bad Matter , in such good Words , and quaint Phrases . The first Instrument chosen by Satan to deceive Man , was the Serpent ; because that Creature was more subtil than any Beast of the Field . There is not a Man of eminent parts , but Satan courts and sollicites him for this service . St. Austin told an ingenious , but unsanctified Scholar , Cupit abs te ornari Diabolus , The Devil covets thy Parts to adorn his Cause . He surveys the World , and where-ever he finds more than ordinary strength of Reason , pregnancy of Wit , depth of Learning , and elegancy of Language , that is the Man he looks for . These are the Men that can almost indiscernably sprinkle their Errors among many precious Truths , and wrap up their poisonous Drugs in Leaf-gold or Sugar . Maresius notes of Crellius and his Accomplices , That by the power of their Eloquence , and sophistry of their Arguments , they were able artificially to cloath horrible Blasphemies to allure the simple . * . And like the Hyaena , they can counterfeit the voices of the Shepherds , to deceive and destroy the Sheep . There is ( saith a late * Worthy ) an erudita nequitia , a Learned kind of wickedness , a subtil art of deceiving the minds of others . Upon which account the Spirit of God sometimes compares them , 2 Pet. 2. 3. to cunning and cheating Tradesmen , who have the very art to set a gloss upon their bad Wares with fine words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they buy and sell the people with their ensnaring and feigned words . And sometimes he compares them to cunning Gamesters , that have the art and sleight of hand to Cog the Die , to deceive the unskilful , and win their Game , Eph. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And sometimes the Spirit of God compares them to Witches themselves , Gal. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; foolish Galatians , who hath bewitched you ? How many strange feats have been done upon the bodies of Men and Women by Witchcraft ? But far more and stranger upon the Souls of Men by the Magick of Error . Iannes and Iambres performed wonderful things in the sight of Pharoah , by which they deceived and hardened him ; and unto these , false Teachers are compared . Such a Man was Elymas the Sorcerer , who laboured to seduce the Deputy , Sergius Paulus , though a prudent Man , Acts 13. 7 , 8 , 9 , 10. Oh full of all subtilty and all mischief , thou Child of the Devil ! saith Paul unto him . The Art of seduduction from the ways of truth and holiness , discovers a Man to be both the Child and Scholar of the Devil . But as the wise and painful Ministers of Christ , who turn many to Righteousness , shall have double Glory in Heaven ; so these subtil and most active Agents for the Devil , who turn many from the ways of Righteousness , will have a double portion of misery in Hell. The Remedies . The proper Remedies in this Case are principally two . Remedy I. Pray fervently , and labour diligently in the use of all God's appointed means , to get more solidity of Judgment , and strength of Grace to establish you in the Truth , and secure your Souls against the cunning craftiness of Men that lye in to deceive . 'T is the ignorance and weakness of the people , which makes the Factors for Error so successful as they are . Consult the Scriptures , and you shall find these cunning Merchants drive the quickest and gainfullest trade among the weak and injudicious . So speaks the Apostle , With good words and fair speeches , they deceive the hearts of the simple ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , harmless , weak , easie Souls , who have a desire to do well , but want wisdom to discern the subtilties of them that mean ill ; who are void both of fraud in themselves , and suspition of others . Oh! what success have the Deceivers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their fair words and sugared speeches , sweet and taking expressions , among such innocent ones ! And who are they among whom Satan's cunning Gamesters commonly win the Game , and sweep the Stakes , but weak Christians , credulous Souls , whom for that reason the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Children . The word properly signifies an an Infant , when 't is referred to the Age ; but unskilful and unlearned , when referred ( as it is here ) to the Mind . So again , 2 Pet. 2. 14. They ( that is , the False Teachers there spoken of ) beguile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unstable Souls , Souls that are not confirmed and grounded in the Principles of Religion . Whence by the way , take notice of the unspeakable advantage and necessity of being well Catechized in our youth : the more judicious , the more secure . Remedy II. Labour to acquaint your selves with the sleights and artifices Satan's Factors and Instruments generally make use of , to seduce and draw Men from the Truth . The knowledg of them is a good defensative against them . Now there are two common Artifices of Seducers , which it is not safe for Christians to be ignorant of First , They usually seek to disgrace and blast the reputations of those Truths and Ministers set for their defence , which they design afterwards to overthrow and ruin ; and to beget credit and reputation to those Errors which they have a mind to introduce . How many precious truths of God are this day , and with this design defamed as legal and carnal Doctrines ; and those that defend them , as Men of an Old Testament spirit ? Humiliation for Sin , Contrition of Spirit , &c fall under disgrace with many , and indeed all qualifications and pre-requisites unto coming to Christ , as things not only needless , but pernicious unto the Souls of Men , although they have not the least dependance upon them : Yea , Faith it self , as a pre-requisite unto Justification , as no better than a Condition pertaining to Adam's Covenant . And so for the persons of Orthodox Ministers ; you see into what contempt the false Teachers would have brought both the Person and Preaching of Paul himself , 2 Cor. 10. 10. His bodily presence ( say they ) is weak , and his speech contemptible . Secondly , Their other common Artifice is , to insinuate their false Doctrines among many acknowledged and precious Truths , which only serve for a convenient vehicle to them ; and besides that , to make their Errors as palatable and gustful as they can to the vitiated Appetite of corrupt Nature . The forementioned Worthy hath judiciously observed how artificially Satan hath blended his baneful Doses , to please the Palate of Carnal Reason , Spiritual Pride , and the desire of Fleshly Liberty . Carnal Reason is that great Idol , which the more intelligent part of the carnal World worships . And are not the Socinian Heresies as pleasant to it , as a well-mixt Iulep to a feverish Stomach . Spiritual Pride is another Diana , which obtains greatly in the World ; and no Doctrine like the Pelagian and Semipelagian Errors , gratify it . A Doctrine that sets fallen Nature upon its Legs again , and persuades it , it can go alone to Christ ; at least , with a little external help of Moral suasion , without any preventing or creating work in the Soul. This goes down glib and grateful . And then for Fleshly Liberty , How do those that are fond of it rejoice in that Doctrine or Opinion , which looses Nature from the yoke of restraint ? How does the poor deluded Papist hug himself , to think he hath liberty by his Religion , to let loose the reins of his Lust to all sensualities , and quit himself from all that guilt , by Auricular Confession to the Priest once a year ? How doth the Familist smile upon that Principle of his , which tells him , the Gospel allows more Liberty than severe Legal Teachers think fit to tell them of : They press Repentance and Faith ; but Christ hath done all this to thy hands . Cause XII . Having considered the several Causes of Errors , found in the evil dispositions of the seduced , as also the impulsive and instrumental Causes , namely Satan and false Teachers employed by him ; I shall next proceed to discover some special , and most successful Methods frequently used by them , to draw the minds of Men from the Truth . Amongst which , that which comes first to consideration , is the great skill they have in representing the ABVSES of the Ordinances of God , and Duties of Religion , by wicked Men , to scare tender and weak Consciences from the due use of them , and all further attendance upon them . The abuse of Christ's holy Appointments are so cunningly improved to serve this design , that the minds of many well-meaning persons receive such deep disgust at them , that they are scarce ever to be reconciled to them again . A strong prejudice is apt to drive Men from one extream upon another , as thinking they can never get far enough off from that which hath been so scaringly represented to them . Thus making good the old Observation , Dum vitant stulti vitia , in contraria currunt ; they run from the troublesome smoak of Superstition , into the Fire of an irreligious contempt of God's Ordinances , split themselves upon Charybdis to avoid Scylla . Ex. gra . The Papists having deeply abused the Ordinance of Baptism , by their corruptive mixtures and additions of the superstitious Cross , Chrism , &c. part whereof is not sufficiently purged to this day by the Reformation ; and finding also multitudes of carnal Protestants dangerously resting upon their supposed baptismal Regeneration , to the great hazard of their Salvation ; which mistake is but too much countenanced by some of its Administrators : They take from hence such deep offence at the administration of it to any Infants at all ( though the Seed of God's Covenanted People ) that they think they can never be sharp enough in their invectives against it ; nor have they patience to hear the most rational defences of that Practise . So , for that Scriptural Heavenly Duty of Singing : What more commonly alledged against it , than the abuse and ill effects of that precious Ordinance ? How often is the Nonsense and Error of the common Translation , the rudeness and dulness of the Metre of some Psalms , as Psal. 7. 13. as also the cold formality , with which that Ordinance is performed by many who do but Parrotize ? I say , How often are these things buz'd into the ears of the people , to alienate their hearts from so sweet and beneficial a Duty ? And very often we find it urged to the same end , how unwarrantable and dangerous a thing it is for carnal and unregenerated persons to appropriate to themselves in Singing , those Praises and Experiences which are peculiar to the Saints ; not understanding , or considering that the singing of Psalms is an Ordinance of Christ , appointed for teaching and admonition , as well as praising , Col. 3. 16. Teaching and admonishing one another in Psalms and Hymns , &c. * Thus Antinomianism took , if not its rise , yet its encouragement from the too rigorous pressing of the Law upon convinced sinners . If Satan can prevail first with wicked Men , to corrupt and abuse God's Ordinances by the superstitious mixtures and additions ; and then with good Men , to renounce and slight them for the sake of those abuses ; he fully obtains his design , and gives Christ a double wound at once ; one by the hand of his avowed Enemies , the other by the hands of his Friends , no less grievous than the first . First , wicked Men corrupt Christ's Ordinances ; and then good Men nauseate them . The Remedies . The proper Remedies against Errors , insinuated by the abuses of Duties and Ordinances , are such as follow : Remedy I. Let Men consider , that there is nothing in Religion so great , so sacred and excellent , but some or other have greatly corrupted or vilely abused them . What is there in the whole World more precious and excellent than the Free-grace of God ? and yet you read , Iude 4. of some that turned the Grace of our Lord into Lasciviousness . What more desirable to Christians , than the glorious Liberty Christ hath purchased for them by his Blood , and setled upon them in the Gospel-Charter ? A Liberty from Satan , Sin , and the rigour and Curse of the Law ; and yet you read , 1 Pet. 2. 16. of them that used this Liberty for a cloak of maliciousness . 'T is true , Christ came to be a Sacrifice for Sin , but not a Cloak for Sin ; to set us at Liberty from the Bondage of our Lusts , not from the Ties and Duties of our Obedience . Under the pretence of this Liberty it was , that the Gnosticks , Carpocratians , and the Menandrians of old , did not only connive at ; but openly taught and practised all manner of leudness and uncleanness . St. Augustin , in his Book of Heresy , makes this sad complaint , The Menandrians ( saith he ) do willingly embrace all uncleanness as the fruit of the Grace of God towards Men. And not only the Liberty purchased by Christ , but the very Person and Gospel of Christ are liable to abuses ; and oftentimes through the corruptions of Mens hearts , become Stones of stumbling , and Rocks of offence . What then ? Shall we renounce the Grace of God , our Christian Liberty , the very Gospel , yea , and Person of Christ himself , because each of them have been thus vilely abused by wicked wretches ? At the peril of our eternal damnation be it , if we do so . Blessed is he ( saith our Lord ) that is not offended in me . Beware , lest by this means Satan at once wound the Lord Jesus Christ by scandal , and thy Soul by prejudice . Remedy II. Consider also , that it is the nature and temper of a gracious Soul , to raise his esteem , and heighten his love to those Ordinances which are most abused and disgraced by Men. The more they are abused and opposed by others , the higher they should be valued and honoured by us ; Psal. 119. 126 , 127. It is time for thee , Lord , to work ; for they have made void thy Law ; therefore I love thy Commandments above gold , yea , above fine gold . q. d. The more they are disgraced and abused by wicked men , the more do I honour and prize them . A like spirit , with David's , was found in Elijah , 1 King. 19. 14. I have been very jealous for the Lord God of Hosts ; because the Children of Israel have forsaken thy Covenant , thrown down thine Altars , and slain thy Prophets with the Sword. A good Man will strive to honour and secure those Truths and Duties most , which he finds under most disgrace or danger . He loves the Truth sincerely , who cleaves to it , and stands by it under all opposition . This is a good tryal of the soundness of thy heart , and purity of thine ends in Religion : Such a proof , as the honour and reputation of Religion in the World can never give thee . In Solomon's time the Iews were very cautious how they admitted and received Proselytes , suspecting that by-ends and worldly respects may draw men to it ; but they were not so cautelous in times of disgrace and persecution . Remedy III. Before you part with any Ordinance or practice in Religion , bethink your selves whether you never found any spiritual blessings or advantages in that path which you are now tempted to forsake . Had you never any spiritual meltings of your hearts and affections in that Heavenly Ordinance of Singing ? And may there not be now Thousands of Mercies in your possession in consequence to , and as the fruit of your solemn dedication to God in Baptism by your Covenanted Parents ? For my own part , I do heartily and solemnly bless God for it upon this account ; and so I hope Thousands besides my self have cause to do . However , such a Practice may by no means be deserted by you , because abused by others . Cause XIII . Another Method and Artifice , by which false Teachers draw multitudes of Disciples after them , is , by granting to their Ignorant and Ambitious Followers the LIBERTY of PROPHESYING ; flattering them into a conceit of their excellent Gifts and Attainments , when God knows they had more need to be Catechised and taught the Principles of Christianity , than undertake to expound and apply those profound Mysteries unto others . Satan hath filled the Church and World with Errors and Troubles this way . * When ignorant and unexperienced Persons begin to think it a low and a dull thing to sit from year to year under other mens teachings , and to fancy that they are wiser than their Teachers ; their Pride will quickly tempt them to shew their Ignorance , and that mischievous Ignorance will prove dangerous to the Truth , and troublesome to the Church . The Apostle forbids the Ordination of a Novice , lest he be puffed up , and fall into the condemnation of the Devil : and in 1 Tim. 1. 7. he shews us the reason why some swerved and turned aside unto vain jangling ; and it was this , That they desired to be Teachers of the Law , neither understanding what they said , nor whereof they affirmed . That is , They affected to be Preachers , though not able to speak congrucusly , with tolerable sense and reason . I do not here censure and condemn the use and exercise of the Gifts of all private Christians . There are to be found amongst them some Persons of raised parts , and answerable modesty and humility , who may be very useful , when called to service , in extraordinary Cases , by the Voice of Providence ; or exercise their Gifts in a probationary way , or in due subordination unto Christ's publick Officers and Ordinances , by , and with the consent of the Pastor , and Congregation . But when unqualified and uncalled Persons undertake such a work out of the conceit and pride of their own hearts , or are allured to it by the crafty Designs of Erroneous Teachers , partly to overthrow a publick , regular and standing Ministry in the Church , to which end the Scriptures are manifestly abused , such as Ier. 31. 34. Rom. 12. 6. 1 Cor. 14. 1 Pet. 4. 10. with many others ; This is the practise I here censure , which like a Trojan Horse , hath sent forth multitudes of Erroneous Persons into the City of God to infest and defile it . I cannot doubt but many a sincere Christian may be drawn into such employment whichputs him into a capacity of honouring God in a more eminent way , which is a thing desirable to an honest and zealous heart : and that the temptation may be greatly strengthened upon them by the plausible suggestions of cunning Seducers , who tell them , That those Ministers who oppose and condemn this practise , do it as men concerned for their own Interest , as desirous to monopolize the work to themselves , and as envying the Lord's People : and that Christ hath given them a greater liberty in this case , than those men will allow them . By this means they daw many after them , and fix them in their Erroneous ways . I have no mind at all here to expose the Follies and Mischiefs introduced this way , as neither being willing to grieve the hearts of the Sincere on one side , nor gratify scoffing Atheists , and prophane Enemies to Religion , upon the other side : only this I will , and must say , That by this means the Sacred Scriptures are most injuriously wrested , the Peace and Order of the Church disturbed , and a great many Mistakes and Errors introduced . The Remedies . The prevention and cure of Errors this way introduced , or likely to be introduced into the Church , is by pondering and applying the following Considerations . Consideration I. Let all that encourage others , or undertake by others encouragement such a Work as this , for which they are not competently qualified , and unto which they are not regularly called , consider seriously with themselves what danger they cast their own , and other mens Souls upon . The Apostle tells us , 2 Pet. 3. 16. That the unlearned and unstable do wrest the Scriptures to their own destruction . Danger enough , one would think , to scare them from it , did not the same sin of Ignorace , which makes them wrest the Scriptures , cause them also to slight and overlook the danger of so doing . * Certainly , my Friends , it is a great deal safer , and more excusable , to put an ignorant Rustick into an Apothecary's Shop to compound a Medicine of Drugs and Spirits , which he understands not , and considently administer the same to the Bodies of men ; than for such Persons as are led by ignorance and confidence , to intermeddle with the Ministerial Employment : the one , perhaps , by mistake , may poison mens Bodies ; but the other their Souls . An ignorant Master , or Pilot , that never learned the Compass , are rather to be trusted among Rocks and Quick-sands , than a proud ignorant Person with the conduct of Souls . Consideration II. What daring Presumption is it to intrude our selves into so great and weighty an Employment without any Call or Warrant of Christ ! Rom. 10. 14. How shall they call upon him of whom they have not heard ? and how shall they hear without a Preacher ? and how shall they preach except they be sent ? These Mysteries must be committed to faithful Men , who shall be able to teach others . Those Abilities must be examined , 1 Tim. 3. 10. and the Exercise of them warranted by a due and orderly appointment thereunto , 1 Tim. 4. 14. else ( as one well observes ) In tàm praeposterâ disciplinae ruinâ tot essent sensus , quot capita ; tot dissensus , quot sensus ; We shall have as many senses of Scripture , as we have Preachers , &c. If every Phaeton , that thinks himself able , shall undertake to drive the Chariot of the Sun , no wonder if the World be set on fire . Gifts and Abilities of Mind are not of themselves sufficient to make a Preacher . Some Lawyers at the Bar may be as skilful as the Iudge upon the Bench , but without a Commission they dare not sit there . Consideration III. The honour you affect , to vent your unsound Notions with liberty , is in Scripture-account your greatest dishonour . The Scripture reckons false Teachers among the basest of the People : The Prophet that teacheth lyes , he is the Tayl , i. e. the basest part of the whole body of the People , Isa. 9. 15. And so far is due Gospel-Liberty from countenancing such dangerous Irregularities , that we find in a clear Prophecy of Gospel-times , what shame God will pour upon them , Zech. 13. 4 , 5. They shall be brought with shame enough to confess , I am no Prophet , I am an Husband-man ; for man taught me to keep Cattel from my youth . Consideration IV. How much more safe , regular and advantageous were it for such as you , to fill your own proper Places under able and faithful Gospel-Ministers , and to suck the Breasts of fruitful Ordinances , than to consume and pine away by sucking your own Breasts ? I mean , living upon your own weak and insufficient Gifts , in the sinful neglect of Christ's Appointments ? Cause XIV . False Teachers also propagate their Errors by a Spirit of ENTHVSIASM , the usual concomitant of Erroneous Doctrine ; and draw away multitudes after them , by pretending to extraordinary Revelations , Visions , and Voices from Heaven , which seem to give great credit to their Way and Party . * This was an old trick and practice of Deceivers , Deut. 13. 1. to give Signs and Wonders in confirmation of their Way , which Signs the Lord may permit to fall out to prove his People , vers . 2. 3. tho , for the most part , they are confuted by their unanswerable Events . In the beginning of our Reformation by Luther , Calvin , &c. there sprung up a Generation of Men , called Swenkfeldians , great Pretenders to Revelations and Visions , who were always speaking of Deifications ; and an higher strain of Language they commonly used among themselves , than other serious Christians understood , and therefore scornfully entitled Orthodox and humble Christians , who stuck to the Scripture-phrase , and wholsome form of sound words , Grammatists , Vocabulists , Literalists , &c. These Men ( as * Scultetus in his Annals , ad annum 1525. Observes of them ) were so entangled in certain Enthusiastick Snares , that they thought it the highest impiety to renounce them : and they had befooled multitudes with their magnificent words of Illumination , Revelation , Deification . Much of the same Spirit was Thomas Muntzer , Iohn of Leyden , David George , Iacob Behmen , &c. whose cloudy Nonsense , aenigmatical Expressions , and wilful Obscurity , drew many into a strange admiration of them : They all pretend to an higher knowledge of Mysteries than what the Gospel is acquainted with ; and and yet give us ( as Mr. Baxter well observes ) neither Reasons with Aristotle , nor Miracles with Christ , and his Apostles , to cause us to believe any of their new Revelations . Vid. Baxter of the Sin against the Holy Ghost , p. 148. Of the same Bran were our late Familists in England , of whom Henry Nichols was the chief Leader , who decried the written Word as a dead Letter ; and set up their own fond Conceits and Fancies under the notion of the Spirit ; against whom that heavenly and Learned Man , Mr. Samuel Rutherford , seasonably and succesfully appeared . Hacket , Coppinger and Arthington , were of the same Tribe ; who lived a-while wrapt up in Antinomian Fancies , which at last brake forth into the highest and most horrid Blasphemies . Another Art they make use of to seduce the Credulous , is a pretence unto the Spirit of Prophecy ; and great sucsess they promise themselves this way among the weak , but curious Vulgar . And to this end Satan hath inspired and employed some Cunninger Heads to invent very pleasing Predictions and Prophecies , in favour of that Party whom he designs to deceive . And how catching and bewitching these things are , gaining more respect among these vain Spirits , than the divine unquestionable Prophecies of Scripture , this Age hath had full and sad experience . Now the Design of Satan in these things , is to gain credit to those Sects , as People peculiarly favoured and beloved of God above others ; as if they were the particular Favourites of Heaven , as Daniel was ; and so to draw the Multitude to admire their Persons , and espouse their Errors . The Remedies . Now the Remedies in this Case are such as follow . Remedy I. Whatever Doctrine or Practice seeks credit to it self this way , falls justly thereby under suspicion , that it wants a solid Scripture-foundation . God hath not left his People to seek satisfaction in such uncertain ways as these ; but hath given them a surer word of Prophecy , to which they do well to take heed , 2 Pet. 1. 19. He hath tyed us to the standing Rule of the Word , forbidding us to give heed to any other Voice , or Spirit , leading us another way , Isa. 8. 19. 2 Thess. 2. 1 , 2. Gal. 1. 8. Scripture-light is a safe and sure Light , a pleasant and sufficient Light. The Scripture ( saith Luther ) is so full , that as for Visions and Revelations , nec curo , nec desidero , I neither regard , nor desire them . And when he himself had a Vision of Christ after a day of fasting and prayer , he cried out , Avoid Satan , I know no Image of Christ , but the Scripture . An hankering mind after these things , speaks a sickly and distempered state of Soul , as longing after Trash in young distempered Persons , doth a distempered state , or ill habit of Body . Mr. William Bridges somewhere tells us of a Religious Lady of the Empresses Bed-chamber , whose name was Gregoria , who being greatly troubled about her Salvation , wrote to Gregory , That she would never cease importuning him , 'till he had sent her word , that he had obtained a Revelation from Heaven that she should be saved : to whom he returned this Answer ; Rem difficilem postulas & inutilem , Thou requirest of me that which is difficult to me , and unprofitable for thee . Remedy II. Consider how often the World hath been abused by the Tricks and Cheats of that officious Spirit , the Devil , in such ways as these . What hath propagated Idolatry among Heathens and Christians more than this ? Hinc fluxerunt multae peregrinationnes , Monasteria , delubra , dies festi & alia , saith Lavater , in Iob 33. Pilgrimages , Monasteries , Shrines of Saints , Holy-days , &c. have been introduced by this Trick . 'T were endless to give Instances of it in the Histories of former Ages . * We have a notable late Account of it among our selves , in a Book , entitled , [ A Discovery of the notorious Falsehood and Dissimulation contained in a Book , stiled , The Gospel-way confirmed by Miracles ] Licensed and published 1649. wherein is laid open to the World , the free Confession of Ann Wells , Matthe● Hall , &c. deluding the People of Whatfield in Suffolk with such pretended Voices , Visions , Prophecies and Revelations , the like have scarcely been heard of in England since the Reformation . Multitudes of People were deluded by them . At length the Lord extorted from this Woman a full Confession of the notorious falseness of these things , by a terrible Vision of Hell : her Partizans laboured four days to suppress and stifle it , but to no purpose : for the Horrors of Conscience prevailed with her to confess the notorious Dissimulations contained in that Book , before the People of Whatfield , and a Justice of the Peace . And thus the Lord out-shot Satan in his own Bow. Remedy III. Consider how difficult , yea , and impossible it is for a man to determine that such a Voice , Vision , or Revelation is of God ; and that Satan cannot feign or counterfeit it ; seeing he hath left no certain marks by which we may distinguish one Spirit from another : an albus ? an ater ? Sure we are , Satan can transform himself into an Angel of Light ; and therefore abandoning all those unsafe and uncertain ways , whereby Swarms of Errors have been conveyed into the World , let us cleave inseparably to the sure Word of Prophecy , the Rule and Standard of our Faith and Duty . Cause XV. Another way in which False Teachers discover their Subtilty with great success , is , in TIMING their Assaults , and nicking the proper Season , when the minds of men are most apt and easy to be drawn away by their fair and specious Pretences . Such a Season as this , they find about the time of mens first Conversion , or soon after their Implantation into Christ. Now it is that their Affections are most lively and vigorous , though their Judgments be but weak . They have now such strong and deep apprehensions of the Grace and Love of Christ , and such transcendent zeal for him , that they easily embrace any thing whereby they conceive he may be honoured and exalted . They have also such deep Apprehensions and powerful Aversations as to Sin , that they are in danger to fly even from Truth and Duty it felf , when it shall be artificially represented to them as Sin. For not only that which is malum per se , Sin indeed ; but that which is male coloratum , painted with Sin 's Colours , is apt to scare and fright them . Besides , These young Converts or Novices have not had time to confirm and root themselves in the Truth ; and Trees newly planted are much more easily drawn up , than those that have spread and fastened their Roots in the Earth . 'T is observable what a swarm of false Teachers troubled the Churches of Corinth , Galatia and Philippi , at , and newly after their first planting : and what danger those young Christians were in , abundantly appears in the Apostle's frequent Cautions and holy Jealousy over them : he bids them beware of Dogs , beware of Evil Workers , beware of the Concision , Phil. 3. 2. I fear lest by any means as the Serpent beguiled Eve through his s●btilty , so your minds be corrupted from the simplicity that is in Christ , 2 Cor. 11. 3. he was afraid of the Galatians , lest he had bestowed upon them labour in vain , Gal. 4. 11. he would not give place to false Brethren , no not for an hour , Gal. 2. 5. charges the Romans to receive them that were weak in the faith , but not to doubtful Disputations , Rom. 14. 1. All which , and many more Expressions , discover his grounded jealousy , and their extraordinary danger of seduction at their first plantation . A Novice in Christianity is the Person Satan seeks for : strong Believers are not in such apparent danger as little ones in Christ , 1 Iohn 5. 21. Little Children , keep your selves from Idols . And the reason is , because keen Affections , match'd with weak Judgments , give a mighty advantage to Seducers . Children are apt to be taken with beautiful Appearances , and fine shews ; and Erroneous Teachers have the very knack to set a glo●s of extraordinary sanctity upon their dangerous Opinions . Hence those Persons that promoted the Sect of the Nicolaitans , made use of a cunning Woman , who for her skill in painting Errors with the Colours of Truth , got the name of Iezebel , Rev. 2. 20. That Queen was famous for the art of Painting , 1 King. 16. and so was this false Prophetess : indeed there was scarce any eminent Sect of Errorists or Hereticks mentioned in Church-history , but some curious feminine Artist hath been employed to lay the beautiful Colours upon it . So we find Simon Magus had his Helena . Carpocrates his Marcellina . Montanus his Priscilla and Maximilla . And the curious Colours of Holiness , Zeal and Free-grace , artificially laid upon the face of Error , how wrinkled and ugly soever in it self , sets it off temptingly and takingly to weak and injudicious Minds . Moreover , Erroneous Teachers are great Boasters : they usually give out to the World what extraordinary Comforts they meet with in their way , which proves a strong temptation to young Converts , who have been so lately in the depths of spiritual Trouble , to try at least , if not to embrace it , for the expected Comforts sake . Ah , how many pious Ministers in England , upon such Grounds and Pretences as these , have had their spiritual Children rent from them as soon as born ! they have travailed as in birth for them ; and no sooner did they begin to take comfort in the success of their Labours , but to the great grief and discouragement of their hearts , they have been this way bereaved of them . those that have owned them as their spiritual Fathers one month , would scarce vouchsafe to own them , when they have met them in the Streets another month . Many sad Instances I could give of this , and some as remarkable as they are fresh and recent : but I silence particulars . Oh see the advantage Satan and his Instruments gain by nicking such a critical Season as this is . The Cure , or Remedy . The Remedies in this case are twofold : the first respects the spiritual Fathers ; and the second the spiritual Children : both are concerned in the danger , and the Lord help both to attend to their duty . Remedy I. Let all those whose Ministry God blesses with the desirable fruits of Conversion , look carefully after the Souls of young Converts . No Nurse should be more tender and careful of her Charge , than a Minister should be : and unto the care of a tender Nurse , Paul compareth his care over the young Converts in Thessalonica , 1 Thess. 2. 7. for alas , they lie exposed to all dangers : they are credulous , and Seducers cunning : they want judgment to discern Truth from Error ; have not yet attained unto Senses exercised , and Age in Christ to discern Good from Evil : when Errors are made palatable , Children will be hankering after them , and Seducers have the very art to make them so . — Veluti pueris absynthia tetra medentes Cum dare conantur , prius or as pocula circum Contingunt dulci Mellis , flavóque liquore . Shepherds look to your Flocks ; imitate the great Shepherd of the Sheep , who gathereth the Lambs with his Arms , and carries them in his Bosome ; visit them frequently , exhort and warn them diligently , and use all means to establish them in the present Truths . Remedy II. Let young Converts and weak Christians look carefully to themselves by an heedful attendance unto the following Truths . First , It is not safe to try , nor upon trial likely that you should find Christ in one way , and comfort in another . God doth not usually bless those ways to mens comfort and edification , into which they turn aside from that good way wherein they first met with Christ and Conversion . The same Ministry and Ordinances which are appointed and blessed for the one , are likewise appointed , and commonly blessed for the other , Eph. 4. 11 , 12 , 13. Secondly , 'T is a manifest Snare of the Devil ( and you may easily discern it ) to take you off from the great Work you are newly engaged in , by entangling your minds in Notions that are for●ign to it . Your hearts are now warm with God , Satan labours this way to cool and quench them : the cunning Cheat labours to steal away the sweet and nutritive Food which is before you , and lay the hard and dry Bones of barren Controversies and insipid Notions in their room . Your business is not to frame Syllogisms , or study Solutions to cunning Arguments about lower and lesser matters , so much as it is by Prayer and Self-examination , to clear your Interest in Christ , and to solve those doubts that lie with weight upon your Spirits , with reference to that great Concern . Thirdly , 'T is a sad thing to grieve the hearts of those faithful Ministers that have travelled in pain for us , and rejoyced in our Conversion as the Seal of their Ministry . Oh , serve not your godly Ministers , as the Hen is sometimes served that hath long brooded , brought forth , and with much care and self-denial nourished up young Partridges , which as soon as fledged , take the wing , and return no more to her . Cause XVI . There is yet another Artifice of false Teachers to draw Men into Errors , and that is , by pressing the Consciences of those they have made some impressions upon , unto all HASTE and SPEED , openly to declare their new Opinions , and avow and own them before the World ; as knowing that this will rivet and fix them to all intents and purposes . When they find Men under half Convictions , and strong inclinations to their way , they are sure then to ply them with a thick succession of Motives and Arguments , to joyn themselves by a free and open profession , to that erroneous Party which are headed by themselves . And the Arguments usually pressed to this purpose are , 1. The danger of delay . 2. The comfort of declaring themselves . First , They press them with the danger of the least delay , by telling them , That now they must live every day and hour in known sin , and hold the truth of God in unrighteousness , the evil whereof they skilfully aggravate ; and the more tender and sensible the Conscience is , the deeper impressions such discourses make , although the Case , indeed , will not bear the weight they lay upon it , as having not that due allowance God gives of time and means of full information in matters of this nature ; yea , possibly driving them into as great a snare by precipitation , and too hasty engagements under a Doubting Conscience . Secondly , They press them to a quick resolution , with the expectations of abundance of comfort , inward peace and joy , which will result from a full engagement of themselves , and open declaration of their Judgment ; proseliting to a Party , being the main design they drive at . This was the very Art and Method by which Satan prevailed with Eve to swallow the bait , Gen. 3. 5. For God doth know , that in the day ye eat thereof , then your eyes shall be opened , and ye shall be as Gods , knowing good and evil . q. d. The sooner thou tastest , the better ; for the first taste will give thee a God-like knowledg , and marvellous advancement of thy understanding ; Didst thou but know the benefit that would accrue to thee thereby , thou would'st not delay one moment . And thus by setting before her the speedy and immediate benefits of eating , he prevailed , and drew her into the fatal snare . In this the Ministers of Satan imitate the Ministers of Christ : As these press Men to make haste to Christ , lest by consulting with flesh and blood , and listening to the temptations of Satan , hopeful inclinations should be blasted in the bud ; so the others push Men on to hasty resolutions , lest by hearkening to the voice of God's Spirit and their own Consciences , the design they have so far advanced should be lost and disappointed . The Ministers of Christ urge Men to a speedy change of their Company , and to associate themselves with spiritual and profitable Christians , as well knowing of what great use this will be to confirm and strengthen them in the ways of God. So Errorists in like manner vehemently urge them to associate with their Party , as knowing how one wedges in and fixes another in the ways of Error ; for such Causes Satan pushes on half-convictions into hasty resolutions , quick dispatch being his great advantage . This the Apostle intimates , Gal. 1. 6. I marvel ( saith he ) that ye are so soon removed , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what so soon ! yes , if it had not been so soon , it might never have been at all ; for Errors ( as one ingeniously observes ) like Fish , must be eaten fresh and new , or they'I quickly stink . The Cure , or Remedy . The Remedies and Preventatives in this Case , are such as follow : Remedy I. Consider , that hasty engagements in weighty and disputable matters , have cost many Souls dear . As hasty Marriages have produced long and late repentance ; so hath the clapping up of an hasty Match betwixt the Mind and Error . By entertaining strange persons , Men sometimes entertain Angels unaware ; but by entertaining of strange Doctrines , many have entertained Devils unawares . 'T is not safe to open the door of the Soul to let in strangers in the night ; let them wait till a clear day-light of information shew you what they are . Remedy II. Weighty Actions require answerable Deliberations . It was the worthy saying of Augustus Caesar * , That 's soon enough , that 's well enough . There be many things to be considered , and throughly weighed , before a Man change his judgment , and embrace a new Doctrine or Opinion . Luther , in his Epistle to the Ministers of Norimberg , cites an excellent passage out of Basil * , He that is about to separate himself from the society of his Brethren , had need to consider many things even unto anxiety ; to beg of God the demonstration of Truth with many tears , and to pass many solitary nights with waking eyes , before he attempt , or put such a matter in execution . By the vote of the whole rational World , Time and Consideration ought to be proportionate to the weight of an Undertakement . Remedy III. The only season Men have to weigh things judiciously and impartially , is before their affections be too far engaged , and their credit and reputation too much concerned . Men are better able to weigh Doctrines and Opinions , whilst they are other mens , than when they have espoused them and made them their own . Before an Opinion be espoused , the Affections do not blind and pervert the Judgment , as they do afterward . Self-love Love pulls down the balance at that end which is next us . If therefore by hasty resolution , you lose this only proper and advantagious season of deliberation , you are not like to find such another . Remedy IV. Trust not to the clearness of your own unassisted eyes , nor to the strength of your single reason ; but consult in such cases , with others that are pious and judicious , especially your godly and faithful Ministers ; and hearken to the Counsels they give you . Paul justly wondered that the Galatians were so soon removed ; and well he might : For had they not a Paul to consult with , before they gave their consent to false Teachers ? Or if he was at a distance from them about the work of the Lord in remote places , had they no godly and judicious Friends near them , whose Prayers and assistances they might call in , as Daniel did ? Dan. 2. 17. Wo unto him that is alone in a time of temptation , except the Lord be with him by extraordinary assistance and direction . Remedy V. Lastly , Suspect that Opinion ( as justly you may ) for erroneous , that 's too importunate and pressing upon you , and will not allow you due time of consideration , and means of information . That which is a truth to day , will be a truth to morrow : But that which looks like a truth to day , may be detected , and look like it self , an odious Error to morrow . And this is the reason of that post-haste that Satan and his Factors make to gain our present consent , lest a speedy detection frustrate the suit , and spoil the design . The Vses follow in Six Consectaries . Consectary I. From all that hath been said about Errors , we see in the first place , the great usefulness and plain necessity of an able , faithful , standing Ministry in the Church . One special end of the Ministry , is the establishment of the peoples Souls against the Errors of the times , Eph. 4. 11 , 14. He gave some Apostles , &c. that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine by the sleight of men , &c. Ministers are Shepherds , and without a Shepherd , how soon will the flock go astray ? Moses was absent but a few days from the Israelites , and at his return found them all run into the snares of Idolatry . A Sheep is animal sequax , a creature that follows a Leader . One stragler may mislead a whole flock . A Minister's work is not only to feed , but to defend the flock . I am set ( saith Paul ) for the defence of the Gospel , Phil. 1. 17. An Orthodox and Faithful Minister , is a double blessing to the people ; but wo to that people , whose Ministers , instead of securing them against Errors , do cause them to err , Isa. 9. 16. they are the Dogs of the Flock . Some in Scripture are called dumb dogs , who , instead of barking at the Thief , bite the Children : But faithful Ministers give warning of spiritual dangers . So did the worthy Ministers of London , Worcestershire , Devon , &c. in their Testimonies against Errors . Consectary II. This discourse shews us also how little quietness and peace the Church may expect , till a greater degree of light and unity be poured out upon it ; what by persecutions from without it , and troubles from within , little tranquility is to be expected . 'T is a Note of St. Bernards , that the Church hath sometimes had pacem à Paganis , sed rarò aut nunquam à filiis , peace sometimes from Pagan Persecutors , but seldom or never any peace from her own Children . We read , Zech. 14. 7. the whole state of the Christian Church , from the primitive days , to the end of the World , set forth under the notion of one day , and that a strange day too , the light of it shall neither be clear nor dark , nor day nor night , but at evening time it shall be light ; i. e. a day full of interchangeable and alternate providences . Sometimes persecutions , heresies and errors prevail , and these make that part of the day dark and gloomy ; and then Truth and Peace break forth again , and clear up the day . Thus it hath been , and thus it will be until the evening of it , and at even-time it shall be light ; then light and love shall get the ascendant of error and divisions . Most of our scuffles and contentions are for want of greater measures of both these . Consectary III. From the manifold Causes and Mischiefs of Errors before mentioned , we may also see what a choice mercy it is to be kept sound in judgment , stedfast and unmovable in the Truths and Ways of Christ. A sound and stedfast Christian is a blessing in his Generation , and a glory to his Profession . 'T was an high Encomium of Athanasius , Sedem maluit mutare , quam syllabam : He would rather lose his Seat , than a syllable of God's Truth . Soundness of Judgment must needs be a choice Blessing ; because the understanding is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that leading-faculty which directs the Will and Conscience of Man , and they his whole Life and Practice . How often and how earnestly doth Christ pray for his people , that they may be kept in the Truth ? 'T is true , Orthodoxy in its self is not sufficient to any man's Salvation ; but the conjunction of an Orthodox head , with an honest sincere heart , does always constitute an excellent Christian , Phil. 1. 10. Happy is the man that hath an head so hearted , and an heart so headed . Consectary IV. By this discourse we may further discover one great and special cause and reason of the lamentable decay of the spirit and power of Religion , amongst the Professors of the present Age. 'T is a complaint more just than common , That we do all fade as a leaf . And what may be the Cause ? Nothing more probable than the wasting of our time and spirits in vain janglings and fruitless controversies , which the Apostle tells us , Heb. 13. 9. have not profited , i. e. they have greatly damnified and injured them that have been occupied therein . Many Controversies of these times grow up about Religion , as Suckers from the Root and Limbs of a Fruit-tree , which spend the vital Sap that should make it fruitful . * 'T is a great and sad Observation made upon the state of England by some judicious persons , That after the greatest increase of Religion , both intensively in the power of it , and extensively in the number of Converts , what a remarkable decay it suffered both ways , when about the year Forty-four , Controversies and Disputations grew fervent among Professors . Since that time our strength and glory have very much abated . Consectary V. From this Discourse we may also gather , the true Grounds and Reasons of those frequent Persecutions which God lets in upon his Churches and People : These rank Weeds call for Snowy and Frosty Weather to subdue and kill them . I know the enemies of God's People aim at something else : They strike at Profession , yea , at Religion it self ; and according to their wicked intention , without timely Repentance , will their reward be . But whatever the intention of the Agents be , the issues of Persecution are upon this account greatly beneficial to the Church ; the Wisdom of God makes them excellently useful , both to prevent and cure the mischiefs and dangers of Errors . If Enemies were not , Friends and Brethren would be injurious to each other . Persecution , if it kills not , yet at least it gives check to the rise and growth of Errors : And if it do not perfectly redintigrate and unite the hearts of Christians , yet to be sure it cools and allays their sinful heats ; and that two ways : ( 1. ) By cutting out for them far better and more necessary work . Now , instead of racking their Brains about unnecessary Controversies , they find it high time to be searching their hearts , and examining the foundations of their Faith and Hope , with respect to the other World. ( 2. ) Moreover , such times and straights , discover the Sincerity , Zeal and Constancy of them we were jealous of , or prejudiced against before , because they followed not us . Consectary VI. Lastly , Let us learn hence , both the Duty and Necessity of Charity and mutual Forbearance ; We have all our mistakes and errors one way or other , and therefore must maintain mutual Charity under dissents in judgment . I do not say , but an erring Brother must be reduced if possible , and that by sharp rebukes too , if gentler essays be ineffectual , Tit. 1. 13. and the wounds of a Friend have more faithful love in them , than the kisses of an Enemy : And if God make us instrumental by that or any other method , to recover a Brother from the error of his way , he will have great cause , both to bless God , and thank the Instrument , who thereby saves a Soul from death , and hides a multitude of sins , Iam. 5. 20. 'T is our Duty , if we meet an Enemy's Ox or Ass going astray , to bring him back again ; Exod. 23. 4. much more the Soul of a Friend . Indeed , we must not make those Errors that are none , nor stretch every innocent expression to that purpose ; nor yet be too hasty in medling with contention , till we cannot be both silent and innocent ; and then whatever the expence be , Truth will repay it . AN APPENDIX : Containing a Full and Modest Reply to Mr. Philip Cary's Rejoinder to my Vindiciae Legis & Foederis . Manifesting the badness of his Cause , in the feebleness and impertinency of his Defence . And adding farther light and strength to the Arguments formerly produced in defence of God's gracious Covenant with Abraham , Gen. 17. and the right of Believers Infants to Baptism , grounded thereupon . SIR , NEXT to the not deserving a Reproof , is the due reception and improvement of it . You deserve a sharper reprehension for your timerity and obstinacy , than I am willing to give you from the Press . Yet in love to the Truth , and your own Soul , reprove you I must , and I hope God will enable me to be both mild in the manner , and convincingly clear in the matter and cause thereof . 'T is better to lose the Smiles , than the Souls of men . I dare not neglect the duty of a Friend , for fear of incurring the suspicion of an Enemy . Several Learned and Eminent Divines who have seen what hath publickly passed betwixt you and me , have returned me their thanks , and think you ought to thank me too for the pains I have taken to set you right , hoping you will evidence your self-denial and repentance by an ingenuous retractation of your Errors . But how will you deceive their Expectations , and unbecome the Character given you by your Friends , when they shall find the true measure both of your ability and humility drawn by your own Pen in the following Rejoinder ? I have throughly considered your Reply in the Manuscript you sent me , which I hear is now in the Press ; and in the following Sheets have given a full , and ( I think ) a final Answer to whatsoever is material therein . And it so falling out , that my Discourse of Errors was just going under the Press , whilst your Rejoinder was there also , I thought it not convenient to delay my Reply any longer , but to have my Antidote in as great readiness as might be to meet it . One Inconvenience I easily foresee , that the Pages of your Manuscript , which I follow , may not throughout exactly answer to the Print : But every intelligent Reader will easily discern and rectify That , if my Bookseller save him not that trouble , as I have desired him to do . As to the Controversy about the Right of Believers Infant-seed to Baptism , you have altogether adventured it the second time with the consent of your Partizans , upon the three Hypotheses , which ( if I mistake not ) I have fully confuted and baffled in my first Answer . But if my brevity occasioned any obscurity in that , I hope you shall find it sufficiently done here . Mean time you have given , and I accordingly take it for granted , that our Arguments for Infants Baptism stand in their full strength against you , 'till you can better discharge and free your dangerous Assertions from the Errors and Absurdities in which they are now more involved and intricated than before . The weaker any thing is , the more querulous it is . If Scripture-Argument , and clear Reason , will not support the Cause I undertake , I am resolved never to call in passionate Invectives and weak Evasions for my Auxiliaries , as you have here done . The Lord give us all clearer Light , tenderer Consciences , exemplary Humility and Ingenuity . Vindiciarum Vindex : OR , A REFUTATION OF THE Weak and Impertinent Rejoinder OF Mr. PHILIP CARY : Wherein he vainly attempts the defence of his Absurd Thesis , to the great abuse and injury of the Laws and Covenants of God. AND must I be dipt once more in the Water-Controversy ? 't is time for me to think of undressing my self , and making ready for my approaching Rest , and employ those few moments I have to spend , in more Practical and Beneficial Studies , for my own , and the Churches greater advantage . And 't is time for Mr. C. to reflect upon his past Follies , which have consumed too much of his own , and others time , without any advantage ; yea , to the apparent loss and injury of the Cause he undertakes to defend . When I received these Sheets from him , in vindication of his Solemn Call , I was at a stand in my own Resolutions , whether to let it pass ( without any Animadversions upon it ) as a passionate Clamor for a desperate Cause ; or give a short and full Answer to his confused and impertinent Rejoinder . But considering that I had under hand at the same time the foregoing Treatise of the Causes and Cures of Mental Errors ; and that though my honest Neighbour discovers much weakness in his way of Argumentation , yet it was like to meet with some interested Readers , to whom , for that reason , it would be the more suitable ; and how apt such Persons are to glory in the last word ; but especially considering that a little time and pains would suffice ( as the Case stands ) to end the unseasonable Controversy betwixt● us , and both clear and confirm many great and weighty Points of Religion : I was upon these Considerations prevailed with , against my own Inclination , to cast in these few Sheets as a Mantissa to the former seasonable and necessary Discourse of Errors , resolving to fill them with what should be worth the Reader 's time and pains . As for the rude Insults , uncomely Reflections , and passionate Expressions of my discontented Friend , I shall not throw back the dirt upon him , when I wipe it off from my self : I can easily forgive and forget them too . The best men have their Passions , Iam. 5. 17. even Sweet-briers and Holy-Thistles have their offensive Prickles . I consider my honest Neighbour under the strength of a Temptation . It disquiets him to see the Labours of many years , and the raised Expectations of so great a conquest and triumph over men of Renown , all frustrated by his Friend and Neighbour , who had done his utmost to prevent it ; and often foretold him of the folly and vanity of his Attempt . Every thing will live as long as it can , and natura vexat a prodit seipsam . But certainly it had been more for Truth 's honour , and Mr. C's comfort , to have confessed his Follies humbly to God , and have laid his hand upon his mouth . The things in controversy betwixt us , are great and weighty , viz. The true nature of the Sinai Laws , in their complex body ; the quality of God's Covenant with Abraham ; and the dispensation of the New Covenant we are now under . These are things of great weight in themselves ; and their due Resolutions are at this time somewhat the more weighty , because my Antagonist hath adventured the whole Controversy of Infants Baptism upon them . I have in my Vindiciae Legis , &c. stated the several Questions clearly and distinctly . Shewn Mr. C. what is no part of the Controversy , and what is the very hinge upon which it turns ; desired him , if he made any Reply , to keep close to the just and necessary Rules of Disputation , by distinguishing , limiting , or denying any of my Propositions ; that the matters in Controversy might be put to a fair and speedy issue . But instead of that , I meet with a flood of words rolling sometimes to this part , and then to another part of my Answer , and so back again , without the steddy direction of Art or Reason . There may , for ought I know , be some things of weight in Mr. Cary's Reply , if a man could fee them for words : but without scoff or vanity I must say of the rational part of it , as the Poet said of the overdressed Woman , — Pars minima est ipsa Puella sui , 't is the least part of it . To follow him in his irregular and extravagant way of writing , were to make my self guilty of the same folly I blame him for . I am therefore necessitated to perstringe them , and reduce all I have to say , under three general Heads . I. I shall clearly evince to the World , That Mr. Cary hath not been able to discharge and free his own Theses from the horrid Consequents , and gross Absurdities which I laid to their charge in my first Reply ; but instead thereof , in this feeble and unsuccessful attempt to free the former , he hath entangled himself in more and greater ones . II. That he hath left my Arguments standing in their full strength against him . III. And then I shall confirm and strengthen my three Positions , which destroy the Cause he manages , by some further Additions of Scripture , Reason and Authorities , which I hope will fully end this matter betwixt us . But before I touch the Particulars , two things must be premised for the Reader 's due information . 1. That the Controversie about the true nature of the Sinai Laws , both Moral and Ceremonial , complexly considered , is not that very Hinge upon which the Right of Believers Infants to Baptism depends : that stands as it did before , be the Sinai Laws what they will. We do not derive the Right of Infants from any other Law or Covenant , but that gracious Covenant which God made with Abraham , which was in being 430 years before Moses his Law ; and was no way injured , much less disannulled , by the addition of it . If Abraham's Covenant be the same Covenant of Grace we are now under , the Right of Believers Infants to Baptism , is secured , whatever the Sinai Convenant prove to be . Which I speak not out of the least jealousie that Mr. Cary hath , or ever shall be able to prove it to be a pure Adam's Covenant of Works ; but to prevent Mistakes in the Reader . 2. It must be heedfully observed also , that how free , gracious and absolute soever the New Covenant be , ( for God forbid that I should go about to eclipse the glory of Free-grace on which my Soul depends for Salvation ) yet that will never prove Abraham's Covenant to be an abolished Adam's Covenant of Works , unless two things more be proved , which I never expect to see , viz. First , That Abraham , and his believing Posterity , were bound by the very nature and act of Circumcision to keep the whole Law in their own persons in order to their Justification and Salvation , as perfectly and perpetually , and under the same penalty for the least failure , as Adam was to keep the Law in Paradise . Secondly , It must be further proved , That Abraham , and all his believing Off-spring , who stood with him under that Covenant , whereof Circumcision was the initiating Sign , were all saved in a different way from that in which Believers are now saved under the Gospel : for so it must be , if the addition of Circumcision made it unto them an Adam's Covenant of Works . But this would be a direct contradiction to the words of the Apostle , speaking of them who were under the Covenant of Circumcision , Acts 15. 11. But we believe , that through the grace of our Lord Iesus Christ , we shall be saved even as they . If he say , they stood indeed under that Covenant , as a pure Covenant of Works , but were saved by another Covenant ; and so for many Ages the Church of God stood absolutely under the Covenant of Works , and at the same time under the pure Covenant of Grace ; the one altogether absolute and free , the other wholly conditional : and though these two be in their own natures inconsistent and destructive of each other , yet so it was , that all the Saints for many Ages were absolutely under the one , and yet purely under the other : shall I be then censured for saying he speaks pure contradiction ? Possibly my Reader will be tempted to think I abuse him , and that no man of common sense can be guilty of such an horrid Absurdity . I must , whatever respect I have for Mr. C. once more tell him before the World , that this is not only his own Doctrine , but that very Doctrine upon which he hath adventured the whole Cause and Controversie of Infants Baptism , which I therefore say is hereby become a desperate Cause . And this brings me to my first general Head , viz. I. First , That Mr. Cary hath not been able to free his Thesis from this borrid absurdity ; but by strugling to do it , hath ( according to the nature of Errors ) entangled himself in more and greater ones . Mr. Cary , in p. 174 , 175. of his Solemn Call , was by me reduced to this Absurdity , which he there owns in express words , That Moses , and the whole body of the People of Israel , were absolutely under ( without the exception of any ) the severest penalties of a dreadful Curse ; and that the Sinai Covenant could be no other than a Covenant of Works , a ministration of death and condemnation ; and yet at the same time , both Moses , and all the Elect , were under a pure Covenant of Gospel-grace : And if these were two contrary Covenants in themselves , and just opposite the one to the other , as indeed they were , we have nothing to say , but with the Apostle , O the depth , &c. This , Reader , is the Position which must be made good by Mr. Cary , or his Cause is lost . Deformed Issues do not look as if they had beautiful Truth for their Mother . No false or absurd Conclusion can regularly follow from true Premisses : But hence naturally and necessarily follows this Absurdity I. That Abraham , Moses , and all the Believers under the Old Testament , by standing absolutely under Adam's Covenant of Works , as a ministration of death and condemnation ; and at the same time purely under the Covenant of Grace ( as Mr. C. affirms they did ) must necessarily , during their lives , hang mid-way betwixt Life and Death , Justification and Condemnation ; and after death , midway betwixt Heaven and Hell. During life , they could neither be justified nor condemned . Justified they could not be , for Justification is the Soul 's passing from death to life , 1 Iohn 3. 14. Iohn 5. 24. Upon a man's justification his Covenant and State are changed ; but the Covenant and State of no man can be so changed as long as he remains absolutely under the severest Penalties and condemnation of the Law , as Mr. C. affirms they did . Again , Condemned they could not be , seeing all that are under the pure Covenant of Grace ( as he saith they were at the same time ) are certainly in Christ ; and to such there is no condemnation , Rom. 8. 1. nor ever shall be : Ioh. 5. 24. He that believeth , shall not come into condemnation , but is passed from death unto life . What remains then , but that during life , they could neither be perfectly justified , nor perfectly condemned ; and yet being absolutely under the severest Penalties of Adam's Covenant , they were perfectly condemned ; and again , being under the pure Covenant of Grace , they must be perfectly justified ? And then after death , they must neither go to Heaven , nor Hell ; but either be annihilated , or stick mid-way in Limbo Patrum ( as the Papists fancy ) betwixt both . No condemned Person goes to Heaven , nor any justified Person to Hell. His Position therefore , which necessarily infers this gross Absurdity , is justly renounced and detested by Learned and Orthodox Divines . The Learned and Acute Turrettine , the late famous Professor of Divinity at Geneva , proving that the Sinai Law could not be a pure Covenant of Works , brings this very Medium to prove it , as a known truth , allowed by all men . The Israelites ( saith he ) with whom God covenanted , were already under Abraham's Covenant , which was a Covenant of Grace ; and were saved in Christ by it ; therefore they could not be under the Legal Covenant . Nemo enim simul potest duo●us foederibus totâ specie distinctis subesse ; because no man can be under two Covenants specifically different at the same time , as these two are . That Great and Renowned Divine Mr. William Strong , gives four irrefragable Arguments to prove , that no man can stand under both these Covenants at the same time , which in co-ordination actually destroy and make void each other . If the First Covenant stand , there is no place for the Second ; and if the Second stand , the first is made void . And this ( saith he ) will fully appear , if we consider the direct contrariety in the terms of those two Covenants . For ( 1. ) the Righteousness of the first Covenant is in our selves ; but the Righteousness of the Second is the Righteousness of another , 1 Ioh. 5. 11. 12. ( 2. ) In the Covenant of Works , acceptation is first of the Works , and afterwards of the Person ; Gen. 4. 7. but in the Covenant of Grace , the acceptation is first of the Person , and then of the Work , Gen. 4. 4. ( 3. ) The First Covenant was a Covenant without a Priest , but the Second is a Covenant with a Priest. ( 4. ) In the First Covenant there is matter of glorying , but in the Second there is none , Rom. 3. 27. So that these two can never consist , except you can compound , or reconcile these four Opposites in the justification of the same Person . To the same purpose , saith that Excellent Mr. Samuel Bolton . If the Law were a Covenant of Works , then were the Iews under a different Covenant from us , and so none of them were saved , which the Apostle gainsays , Acts 15. 11. or else they were both under a Covenant of Works , and a Covenant of Grace . But that they could not be ; they are utterly inconsistent ▪ Ergo. And thus all sound Divines speak . I may therefore say of Mr. Cary's Position , as Ruveus before me did , omnem absurditatem excedere videtur , it seemeth to exceed all Absurdities . A man may more rationally suppose two Natures and essential Forms in one Body , and place the same thing under divers Species in the predicament of substance : yea , 't were more tolerable to affirm , That ex duobus entibus per se fit unum ens per se , than to place any ( as Mr. C. places all ) of God's People under two opposite Covenants . If Mr. C. were absolutely under the condemnation of the Law , would he not be purely justified , think you ? Yet he places Abraham , Moses , and all Believers with them , absolutely under the severest condemnation of the Law , and the pure Gospel●Covenant , at once . But to cover the shame and nakedness of his Assertion , which places Believers absolutely under Adams Covenant , he is fain to make use of two Fig-leaves , as Adam did . ( 1. ) And the first attempt he now makes , p. 4 , 5 , 6 , 7. of his Reply , is by way of retortion , by telling us , That the same pretended Absurdities do fall as heavily , and a great deal more , on our Doctrine , who affirm the Sinai Law ( complexly taken ) to be a Covenant of Faith , or Grace , than upon his who makes them two essentially different Covenants : because we are forced to comprize perfect doing , with the curse for non-performance , under the same Covenant with believing : and that it cannot be denied but that all the People of God were absolutely under the Sinai Covenant , Gal. 3. 23. and Gal. 4. 4 , 5. and consequently under the curse , Gal. 3. 10. This is the sum and substance of his first Answer . I will not be tempted to expose my Neighbour to derision for this his strange Answer ; but rather propound two sober Queries to him , and the Reader , viz. ( 1. ) What Orthodox Divines he ever met with , and what are their names , who are forced to comprize perfect doing , with the curse for non-performance , under the same Covenant with believing : and so make the two opposite Covenants to be specifically one and the same ? Name your Men , with their Books and Pages ; or retract with shame and sorrow what you have here abusively affirmed of them . Cameron indeed makes it a subservient Covenant ; the most a true , though obscure Covenant of Grace ; but none comprize Adam's Covenant with its Curse , in the New Covenant . ( 2. ) Whether it be imaginable , That the same Absurdity can follow from their Doctrine , that make the whole complex body of the Sinai Law a Covenant of Grace , though more obscure , and so place all the People of God in those Ages under it ▪ as does necessarily follow his Doctrine , who makes it a pure Adam's Covenant of Works , and places the Church of God absolutely under the curse of it , and also under the pure Covenant of Grace at the same time ? If Grace and Grace ( how diffeferent soever in degrees of manifestation ) be as opposite and repugnant , as Grace and Works , as Justification and Condemnation are , 't is time for me to lay down my Pen ; for I have certainly lost my Understanding to guide it any further . But Mr. Cary will say , If you do not , yet Mr. Roberts doth comprize both in one Covenant . I say , you abuse Mr. Roberts in so affirming : for he saith in that very place you refer to * , That believing in Christ was ultimately and chiefly intended in the Sinai Covenant ; and perfect doing was only urged upon Israel in subordination and tendency to that believing . And upon that ground it is he affirms that Covenant to be a Covenant of Faith , and so denominates it from the chief scope and intent of it . He sets not doing and believing in co-ordination , or places the Church under two opposite Covenants , as you do ; but places the Law , where it ought to be placed , in subordination to Faith and Christ. And therefore you have abused that good Man , as well as me , and your self most of all in this your first impertinent and silly Answer . ( 2. ) But you have one Evasion more , p. 7. where you say , That how harsh and dreadful soever the Terms or Conditions of the Legal Covenant were to those that were under it , as Moses , and the whole body of the Israelites , then were ; yet the grace of the Gospel-Covenant far superseded , and was by far more victorious , powerful , and efficacious , Rom. 5. 17 , 20. Worse and worse . Your Discourse mends like sower Ale in Summer . Here you fancy the two Covenants ( under which you place the whole Church of God ) to be in a conflict one with the other ; Condemnation and Justification strugling one with another , as I told you before they would : but however , the Grace of the New Covenant prevails at last , and gets the victory over the Covenant of Works . Very good ; but then pray , Sir , if you please , answer me a plain Question or two at your leisure . First , How far did the Covenant of Grace prevail against the Covenant of Works ? Was it so far prevalent and victorious as utterly to vanquish and disannul it , as a Covenant of Works to them ? or was it not ? Was the Victory you speak of , a compleat , or a partial one ? If you say it was incompleat and partial , then you leave them ( as I told you before you must ) partly under the Promise , and partly under the Curse ; justified in part , and condemned in part . But if you say , it was a compleat and perfect Victory , then it utterly dissolved its obligation as a Covenant of Works ; then they did not remain under two opposite Covenants , as you affirmed they did ; but on their believing , changed their state with their Covenant , as we affirm they did . Secondly , If you say , it did not totally free them from the Curse of the Covenant of Works , but however prevailed so far that they were not actually damned by vertue of the Curse ; then be pleased to answer me one Question more , How it was possi●le for them to be absolutely under the Curse of the Law ( as you affirmed they were ) and yet that Curse to be so superseded by the Covenant of Grace , as here you speak ? To supersede the Curse ( though it be a Phrase I never met with before ) if it signify any thing , it must signify this ; That the Covenant of Grace caused the Law to omit , forbear , or give over to curse that People any more . But did , or can the Law forbear or cease to curse those that are absolutely under it as a ministration of death and condemnation ? Pray consult , Rom. 3. 19. and Gal. 3. 10. Are you aware what you say , when you place Believers absolutely under the Curse of the Law , and then talk of the New Covenant's victory over it ; and after all this , leave them as you do , absolutely under the cursing power of the one ; and still under the victorious grace of the other ? For shame , my Friend , give up your absurd notion , and repent of this folly . I would not willingly shame you before the World ; I did all that lay in me to prevent it . But however , Pudor est medicina pudoris , the only way you have left me to prevent your glorying in your shame , is this way , to make you ashamed of your vain-glory . As for that Scripture you alledge to countenance your fancy , Rom. 5. 17 , 20. you might to as good purpose have opened your Bible , and have taken the first Scripture that came to hand , and it would have done your Position less harm . For the Apostle's scope there , is to demonstrate the perfection of the abounding Righteousness of Christ , for the full discharge of Believers from the guilt of sin , and curse of Adam's Covenant ; and cuts the throat of your Position , which it is alledged to prove . I have stood the longer upon the clearing of this first Point ; because this being fully cleared , it runs through and clears the whole Controversy betwixt us . For now it will be evident to all , That neither Abraham's , nor Moses his Covenant ( complexly taken , as Mr. Cary takes it ) could possibly be for this reason , an Adam's Covenant of Works ; and if not a Covenant of Works , then how dark or legal soever the Dispensations of them were , they must needs be the same Covenant of Grace , for substance , under which we are , and so the main Controversy betwixt us is hereby at an end . I know not how many Covenants of Works , or how many of Grace , Mr. C. fancies there are ; But Orthodox Divines constantly affirm * , That as there never were but two ways of Life to mankind , the one before the Fall , by perfect doing ▪ the other after the Fall , by sincere believing : So answerably there can be but two Covenants betwixt God and Mankind , viz. the Covenant of Works , and the Covenant of Grace . The last of which hath , indeed , been more obscurely Administred , and in that respect is called the Old Covenant ; yet that and the New are essentially but one Covenant : And the Church of God , which for many Ages stood under that Old Covenant , did not stand under it as an Adam's Covenant , or the First Covenant of works , for the undeniable Reasons above given . And therefor Abraham's Covenant , from whence we derive our Childrens Title to Baptism , must of necessity be the very same Covenant for substance with this New Covenant , which all Abraham's believing off-spring , and their Infant-seed are now under . And in proving this one point , I have sufficiently confuted both Mr. C's Solemn Call , and this his feeble vindication of it , together . But lest he should take this for the only Absurdity proved upon him , tho' it be tiresome to me , and must be ungrateful to him ; give me leave to touch one more among many ; and that the rather , because I make great use of it in this Controversy , and Mr. Cary both yields and denies it . If his own words be the Messengers of his meaning , either he , or I , must mistake their errand . I had in my Prolegomena , distinguished of the Law , as strictly taken for the Ten Commandments ; and more largely and complexly taken , as including the Ceremonial Law. The former I considered according to God's intention and design in the prom●lgation of it , which was to add it as an Appendix to the Promise , Gal. 3. 19. And the carnal Iews mistaking and perverting the end of the Law , and making it to themselves a Covenant of Works , by making it the very Rule and Reason of their justification before God , Rom. 9. 32 , 33. Rom. 10. 3. I told him , That the Controversy depended upon this double sense of the Law , for that it ought not to be denominated from the abused and mistaken End of it ; but from God's chief scope and design in the promulgation of it , which was to add it as an Appendix to the Promise , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there imports ; and so must be published with Evangelical purposes . Let us now hear Mr. C's sense of this matter . In his Call , p. 131. he yields the distinction in these words . In his Reply , p. 43. proving the Law to be a Covenant of Works , from Rom. 10. 5. he saith , The Jews were right enough in reference to the true nature of the Law , That it was a Covenant of Works , &c. though they were out in respect of its proper use and intention , which was not , that any should attain unto Life and Righteousness thereby ; but to shew them the nature of Sin , and the Holiness and Righteousness of God ; to convince them of their sin and misery without Christ , and their necessity of a Saviour ; which they being ignorant of , and still going about to establish the●r own Righteousness which was of the Law , and refusing to submit themselves unto the righteousness of God , &c. they stumbled at that stumbling stone , and were accordingly broken , snared , and taken , Rom. 9. 31 , 32 , 33. Rom. 10. 3. And this ( saith he ) was the true ground of the dispute between the Apostle and them . This was Orthodoxly spoken , and would end the Controversy , would he stand to it . But This was the nature of it in the first sanction of it , as the fruit of God's special designation and appointment ; and that it is the greatest violation and perverting of Scripture that can lightly be met with , to affirm , that this is uttered and declared by Paul , &c. only because the Jews had perverted it , and reduced it ( as they thought ) to its primitive intention . And again , p. 44. he saith , he hath proved that it was the same with Adam's Covenant in both respects , that is , intentionally , as well as materially considered . And once more , p. 20. he expresly denies that the Law was added as an Appendix to the Promise ; calls that a crude assertion of mine ; and asks me , Why it might not be added as an Appendix rather to the first Covenant of Works , to re-inforce that ? And after all , gushes out many slighting and opprobrious terms upon me , which I will not throw back again , but rather leave him to reconcile himself with himself . I shall only ask Mr. Cary a sober Question or two , instead of Recriminations , and rendring reviling for reviling . First , How the Iews were right enough in reference to the true nature of the Law , as it was a Covenant of Works , and yet out in respect of its proper use and intention , which was not , that any should attain unto Life and Righteousness by it , but to convince them of Sin , and of the necessity of a Saviour ; and yet the Law be a Covenant of Works , intentionally , as well as materially considered ; and that in respect of God's special designation and appointment ? If God designed and appointed it in his Sinai dispensation , to be to them an Adam's Covenant of Works , then certainly they were not out ( as you say they were ) when they sought Righteousness by the works of it ; nor could that mistake of theirs be the ground of the Controversy betwixt the Apostle and them : For it seems it was no mistake , being by God's intention , as well as its own primitive nature , promulged at Sinai , as a true Adam's Covenant . Secondly , You deny the Law was added to the Promise , and ask me why it might not be added to the first Covenant to re-inforce that ? I answer , Because the scope of the place will not bear it , nor any good Expositor countenance such a fancy . You make the Sinai Law to be the same with that first Covenant , and by so expounding the Apostle , you make him say , either that the same thing was added to it self , ( which must in your own Phrase , be by a Correspondency of Identity ) or else that there are two distinct Covenants of Works ( when indeed there is but one ) and that the latter was added to the former . This is your way of Expounding Scripture , when driven to a streight by dint of Argument . Nothing beside such a pure necessity , could drive you upon such an Absurdity . It was added to the promise ( saith Dr. Reynolds ) by way of subserviency and attendance , the better to advance and make effectual the Covenant it self . Mr. Strong upon the two Covenants , saith , the Apostle's meaning is , that the Law was added as an Appendix to the Promise . But it may be you had rather hear Dr. Crisp's Exposition * than his ; for you say , had it been added to the Promise , it would have given life . The Doctor will at once give you the true sense of the Text , and with it a full answer to your Objection . Though Life ( saith he ) be not the end of the Law , yet there are other sufficient uses of it requiring the promulgation thereof : It was published to be an Appendix to the Gospel ▪ Gal. 3. 19. And this supposes , ( 1. ) The priority of the Gospel to the Law. ( 2. ) The principality of the Promise of Life by Christ , above the Law. ( 3. ) The Consistence of the Law and Gospel . They may well stand one by another , as an House , and the addition to it may . That it was with such an intention added to the Promise , I have met with no Man that had front enough to deny or scruple it before you . And that the Iews did mistake its chief scope and use , from whence we denominate it a Covenant of Grace , the generality of Godly and Learned Divines constantly affirm . See Mr. Anth. Burgess de Lege , p. 227. Bolton's Bounds , p. 160 , 161. Mr. Samuel Mather on the Types , p. 11. with multitudes more , whose citations would even weary the Reader . And what you urge from Mr. Poole's Annotations , on 2 Cor. 3. 6 , 7. it makes nothing at all to your purpose : For it is manifest the Annotator there , takes the Moral Law in it self , strictly taken , and as set in opposition to the Gospel , which it never was since the Fall , but by the ignorance and infidelity of unregenerate Men. You also labour to shelter your erroneous fancy under the authority of Dr. Owen ; but you manifestly abuse him in your Citation ; for in that very place you refer to , he speaks strictly of the Covenant of Works made with Adam in Paradise ; and plainly distinguishes it from the Sinai Covenant , which sufficiently shews his judgment in this point . For these are his own words , which you suppressed in the Citation , As to the Sinai Covenant and the New Testament , with their privileges thence emerging , they belong not to our present Argument . This Paragraph you wilfully omit , that you might include that which his words plainly exclude . In the same place he tells you , that David and Abraham's Covenant , was for essence the Covenant of Grace , notwithstanding the variations made in it : But you take and leave , as best suits your design † . Once more in p. 16 , 17 , &c. of my Vindiciae Legis , you find your self pinched with another Dilemma , from Lev. 26. 40 , 41 , 46. whence I plainly proved , That there is a Promise of Pardon found in the Sinai dispensation , to penitent sinners . That this Promise was given at Mount Sinai by the hand of Moses , is undeniable from vers . 46. That it contained the Relief of a gracious remission to penitent sinners , is as undeniable from vers . 40 , 41. If you say , this Promise belongs to Moses his dispensation ( as verse 46. tells you it did ) then there is remission of Sins found in the Sinai Laws . If you say , it only refers to Abraham's Covenant of Grace ; then that Covenant of Grace appears to be conditional , which you utterly deny . Now what is your Reply to this ? ( 1. ) You object my own words in the Method of Grace , p. 326. as if you had never read the just and fair Vindication I had before given you of them , p. 134 , 135. of my first Reply to you . At this rate Men may continue Controversies to the Worlds end . Sir , there are many Witnesses , that you are very well acquainted with my Method of Grace . ( 2. ) You say , p. 31. of your Reply , That that Covenant could not be conditional , because a Condition implies merit either of congruity or condignity . This is a further discovery of your ignorance of the nature of Conditions , as well ▪ as Covenants : But that Point belonging to the last Head of Controversy between us , I shall refer it thither . It were easie for me to instance in many more Absurdities which Mr. C. cannot eluctate , and to prove them upon him as easily as to name them . But I will not press him too far ; what hath been named and proved already , is more than enough to convince the Reader , that my first Argument is left standing in its full force and strength against him , viz. Argument I. That Proposition can never be true , which necessarily draws many and horrid gross absurdities after it by just consequence . But so doth this : Ergo. Argument II. My next Argument , Vindiciae , &c. p. 27. is as secure as the first . It was this . If Adam's Covenant had one end , namely , the Happiness and Justification of Men by their own Obedience , and the Law at Sinai had quite another end , namely to bring Sinners to Christ by Faith for their Righteousness ; the one to keep him within himself , the other to take him quite out of himself ; then the Sinai Law cannot possibly be the same with Adam's Covenant of Works in Paradise . But so stands the Case , Rom. 10. 4. Christ is the end of the Law for righteousness to every one that believeth . Therefore they cannot be the same , but two different Covenants . All that touches this Argument , is but three Lines in the 49th page of your Reply ; where you say you have sufficiently answered and cleared this in p. 169 , 172. of your former Discourse , from the corrupt interpretation by me fastened thereon . Now , if the Reader will give himself the trouble to examine those Pages , he shall find that Mr. C. there allows that very interpretation which he here calls corrupt ; and saith it comes all to one reckoning with his own . If this will overthrow my second Argument , it is gone . Argument III. My third Argument was drawn from Acts 7. 38. in this Form : If Christ himself were the Angel by whom the Laws were delivered to Moses , which are there called the lively Oracles of God ; then the Law cannot be a pure Adam ●s Covenant of Works : For it is never to be imagined , that ever Jesus Christ himself should deliver to Moses such a Covenant directly opposite to all the ends of his future Incarnation . But it is more than probable from that Text , that it was Christ which delivered the Law to Moses on the Mount. Ergo. To this Argument he saith not one word in p. 49. of his Reply , where he cites a part of it , nibling a little at that expression [ The lively Oracles of God ] , thinking it unimaginable the Sinai Law should be such ; when as the Apostle Paul , Rom. 7. 10. found the Commandment to be unto death ; and the Apostle 2 Cor. 3. 6 , 7. calls it a Ministration of death . I must therefore leave Mr. C. to reconcile those two Scriptures . And withal , I must tell him , that Spanhemius gives the same sense I do of Acts 7. 38. as the current judgment of Christians against the Iews , That it was not a created Angel , but Christ himself . Argument IV. The last Argument I urged , was from Rom. 9. 4. and thus it may run . No such Covenant as by the Fall had utterly lost all its Promises , Privileges , and Blessings , and could retain nothing but Curses and Punishments , could possibly be numbred among the chief Privileges in which God's Israel gloried . But the Law given at Sinai was numbred among their chief privileges , Rom. 9. 4. Ergo. To this he only saith , p. 57. of his Reply , That the Law , even as it was a Covenant of Works , was a privilege inestimable , beyond what all others enjoyed ; because the very Curses and Punishments annexed thereunto , in case of the least faileur , were of excellent use to convince them of their sin and misery without Christ , and their necessity therefore of a Saviour ; which was the proper work of the Law , as a Covenant of works ; which advantage all other Nations wanting , it might well be numbred among the chief Privileges they were invested with . But ( 1. ) If the Law were intended by God , to be an Adam's Covenant to them ( as Mr. C. saith it was ) where then is the Privilege of God's Israel above other Nations ? ( 2. ) If their Privilege consisted in the subserviency of that Law to Christ ( as he here intimates it did ) then he yields the thing I contend for . For this being its chief scope and end , we do hence justly denominate it a Covenant of Grace , though more obscure and legally administred . And in this judgment most of our solid Divines concur . Mr. Charnock on the Attributes , p. 390. is clear and judicious in the point . Mr. Samuel Bolton , in that excellent Book called , The Bounds of Christian Liberty , gives nine solid Arguments to prove the Law was not set up at Sinai as a Covenant of Works . Mr. Anth. Burgess gives us six Arguments to prove the same Conclusion . Mr. Greenhill on Ezek. 16. gives us demonstration from that Context , That since it was a Marriage-Covenant , as it appears to be v. 8. it cannot possibly be a distinct Covenant from the Covenant of Grace . The incomparable Turrettine Learnedly and Judiciously states this Controversy ; and both positively asserts , and by many Arguments fully proves , That the Sinai Law cannot be a pure Covenant of Works , or a Covenant specifically distinct from the Covenant of Grace . It were easie to fill Pages with Allegations of this kind ; but I hope what hath been said , may suffice for this Point . But still Mr. Cary complains , that I have all this while but threatned his Arguments to prove them fallacious , or to have four Terms in them ; and therefore he hath drawn out some select Arguments , as he calls them , p. 37. to try my skill upon . I will neither tire my Reader in a foolish chase of such weak and impertinent Arguments as he there produceth , nor yet wholly neglect them , lest he glory in them as unanswerable . And therefore to shew him the fate of the rest , I will only touch his first Argument , which being his Argumentum Palmarium , deservedly leads the Van to all the rest . And thus it runs upon all four . That Covenant that is not of Faith , must needs be a Covenant of Works , yea , the very same for substance with that made with Adam . But the Scripture is express , That the Law is not of Faith , Gal. 3. 12. Ergo. The Law is considered two ways in Scripture . ( 1. ) Largely , for the whole Mosaical Oeconomy , comprehensive of the Ceremonial as well as Moral Precepts ; and that Law is of Faith , as the Learned Turrettine hath proved by four Scripture Arguments , Pars secunda , p. 292 , 293. * Because it contained Christ the Object of Faith , &c. Because it impelled men to seek Christ by Faith. Because it required that God be worshipped , which he cannot rightly be without Faith. And because Paul describes the Righteousness of Faith in those very words whereby Moses had declared the Precepts of the Law , Deut. 30. 11 , 12 , 13. Again , the Law in Scripture is taken strictly for the Moral Law only , considered abstractly from the promises of Grace , as the Legal Iusticiaries understood it . These are two far different senses and acceptations of the Law. Your Major Proposition takes the Law in its large complex body , as appears by your 3d page . Your Minor Proposition , which you would confirm by Gal. 3. 12. takes the Law strictly and abstractly , as it is set disjunctly from , yea in opposition to Faith and the Promises , and so there are two sorts of Law in your Argument , and consequently your Argument is fallacious , as all its fellows be , and runs ( as I told you before ) upon all four . I hope this may suffice with respect to the Sinai Covenant controverted betwixt me and my Neighbour , to evince that it cannot be what he asserts it to be , even an Adam's Covenant of Works : and that I have discharged what I undertook to prove with respect to this Covenant , namely , That Mr. C. cannot free his Position from the gross Absurdities with which I loaded it , but endeavouring to do that , hath incurred many more : that his Reply hath left my Arguments standing in their full strength against him : and that the Position I have set up against him , is well founded in Scripture ; and hath the general concurrence and consent of Learned , Holy and Orthodox Divines . To conclude , Let the grave and learned Dr. Edw. Reynolds , in his excellent Treatise of the Vse of the Law , determine this Controversy betwixt us , p. 371 , &c. where designedly handling this Doctrine from Rom. 7. 13. That the Law was revived and promulgated anew on Mount Sinai by the Ministry of Moses , with no other than Evangelical and merciful purposes , he abundantly confirms my Sense and Arguments , and saves me the labour of refuting the principal , and most of yours : where carrying before him the whole Context of Gal. 3. from the 15th to the 23d , he clearly carries his Doctrine with it , proving from v. 15. That God's Covenant with Abraham was perpetual and immutable , and therefore all other subsequent Acts of God ( such as the giving of the Law was ) do some way or other refer unto it . ( 2. ) From v. 16. he further proves , That as God's Covenant with Abraham is most constant in regard of the wisdom and unvariableness of him that made it ; so it can never expire for want of a Seed to whom it is made . ( 3. ) From v. 17. he proves , that if another Law be made after the Promise , which prima specie , and in strict construction , doth imply a contradiction to the terms and nature of the former Law ; then it is certain , that this latter Law must be understood in some other sense , and admit of some other subordinate use , which may well consist with the being and force of the former Covenant . ( 4. ) From v. 18. he proves , that the coming of the Law hath not voided the Promise , and that the Law is not of force ( as you vainly dream ) towards the Seed to whom the Promise is made ; and therefore if it be not to stand in a contradiction , it follows that it must stand in subordination to the Gospel ; and so to tend to Evangelical Purposes . ( 5. ) He further proves his Conclusion from v. 19. which shews for what end the Law was added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was not ( saith he ) set up alone , as a thing in gross by it self ; as an adequate , compleat , solid Rule of Righteousness , as it was given to Adam in Paradise : much less was it published to void and disannul any precedent Covenant ; but so far was it from abrogating , that it was added to the Promise by way of subserviency , and attendance ; the better to advance and make effectual the Covenant it self ; and that until the Seed should come , which whether it respect Christ personal , or mystical ; in either sense ( saith he ) it confirms the point we are upon , viz. That the Law hath Evangelical purposes . If the Seed be understood of the Person of Christ , then this shews that the Law was put to the Promise , the better to raise and stir up in men the expectations of Christ , the promised Seed . But if we understand by Seed , the Faithful ( which I rather approve ) ; then the Apostle's meaning is this ; That as long as any are either to come into the unity of Christ's Body , and have the Covenant of Grace applied to them , &c. so long there will be use of the Law , both to the Unregenerate , to make them ●ly to Christ , and those that are already called , that they may learn to cast all their faith , hope , and expectation of Righteousness upon him still . This then manifestly shews , that there was no other intention in publishing the Law , but with reference to the Seed : that is , with Evangelical purposes to shew mercy : not with reference to those that perish , who would have had condemnation enough without the Law. And further strengthens his Conclusion from the last words of vers . 19. That it was ordained by Angels in the hand of a Mediator . This ( saith he ) evidently declares , That the Law was published in mercy and pacification , not in fury or revenge ; ( for the work of a Mediator is to negotiate peace , and treat of reconcilement between Parties offended ) whereas , if the Lord had intended death in the publishing of the Law , he would not have proclaimed it in the hand of a Mediator , but of an Executioner . ( 6. ) From vers . 20. Those words ( saith he ) shew why the Law was published in the hand of a Mediator , viz. that they should not despair and sink under the fear of his Wrath. For as he made a Covenant of Promise to Abraham , and his Seed ; so he is the same God still , one in his grace and mercy towards Sinners . God is one , i. e. in sending this Mediator , he doth declare to Mankind , that he is at peace and unity with them again . Moses was the Representative , and Christ the substantial and real Mediator . God is one , i. e. he carries the same purpose and intention both in the Law and in the Gospel ; namely , benevolence , and desire of reconcilement with men . ( 7. ) To sum up all that hath been spoken touching the use of the Law in a plain similitude ; Suppose we a Prince should proclaim a Pardon to all Traitors , if they would come in and plead it ; and after this , should send forth his Officers to attach , imprison , examine , convince , arraign , threaten and condemn them : is he now contrary to himself ? hath he repented of his Mercy ? No , but he is unwilling to lose his Mercy , desirous to have the honour of his Mercy acknowledged unto him . The same is the Case between God and us . To Abraham he made a promise of Mercy and Blessedness to all that would plead interest in it , for the remission of their Sins ; but men were secure and heedless of their Estate , &c. Hereupon the Lord published by Moses a severe and terrible Law ; yet in all this , God doth but pursue his first purpose of mercy , and take a course to make his Gospel accounted worthy of all acceptation ; which clears the general point , That God in the publication of the Law by Moses on Mount Sinai , had none but Merciful and Evangelical Intentions . And once more ; The Law was not published by Moses on Mount Sinai , as it was given to Adam in Paradise , to justify , or to save men . And p. 385. it is not given , ex primari● intentione , to condemn men . In consequence to all which he saith , p. 388 , 389. that to preach the Law alone by it self , is to pervert the use of it ; neither have we any power or commission so to do . It was published as an Appendant to the Gospel , and so must it be preached . It was published in the hand of a Mediator , and must be preached in the hand of a Mediator . It was published Evangelically , and it must be so preached . See how this agrees now with p. 173. of your Call , and how the several parts of the discourse of this sound and eminent Doctor ( which I have been forced to sum up and contract ) do abundantly confute your vain Notions of the Law , and cut the very nerves of your best Arguments , if they had any nerves in them : for indeed it is moles absque nervis : It were easy for me to represent the Sense of many other eminent Divines in perfect harmony with the Doctrine of this great and excellent Divine , who hath substantially proved the Point I defend against you : but 't is enough . II. Let us next examine what execution his Reply hath done upon my second Position , set up in direct opposition to him ; namely , That God's Covenant with Abraham , Gen. 17. unto which Circumcision was annexed , is , for its substance , the self-same Covenant of Grace with that which Gentile-believers and their Infant-seed are now under . Here I have abundant cause again to complain , that Mr. C. hath so formed his Answers , as if he had never read the Book he undertakes a Reply to . And I do verily believe , the greatest part of his Reply was made at random , before ever my printed Book was in his hands . For he hath not at all considered the state of the Question as I there gave it him ; nor kept himself to the just and necessary Rules of Disputation , as I earnestly desired he would . However , 't is not Complaints , but confirmation and vindication of my Arguments , which is my proper work . I shall therefore recite them briefly , and vindicate and confirm them strongly ; contracting all into as few words as can express the sense and Argument of the Point before me . Argument I. If Circumcision be a part of the Ceremonial Law , and the Ceremonial Law was dedicated by Blood ; and whatsoever is so dedicated , is by you confessed to be no part of the Covenant of Works : then Circumcision can be no part of the Covenant of Works , even by your own confession . But it is so . Ergo. To this Mr. Cary returns a Tragical Complaint instead of a Rational Answer . Insinuates my falsehood and gross abuse of him . Appeals to his Reader . Tells him I have taken a liberty to say what I please , as if there were no future Iudgment to be regarded . And that I can expect no comfort another day without repentance now . For those things that have thus passed betwixt him and me , shall again be revised , and set in order before me . That he is weary of noting my Miscarriages of this kind . That there is hardly a Page or Paragraph in my whole Reply , but abounds with Transgressions of this nature . He begs the Lord to forgive me ; and wishes he could say , Father , forgive him , for he knows not what he doth ; as if my Sin were greater than the Sin of those that stoned Stephen , or crucified Christ. Either I am guilty or innocent in the matters here charged upon me by Mr. C. If guilty , I promise him an ingenuous acknowledgment . If innocent , ( as both my Conscience , and his own Book will prove me to be ) then I shall only say , he knoweth not what spirit he is of . The Case must be tried by his own Book , and it will quickly be decided . These are the very words in his Solemn Call , p. 148. He ( that is , Mr. Sedgwick ) makes no distinction betwixt the Ceremonial Covenant that was dedicated with blood , and the Law written in stones that was not so dedicated . How strangely doth he confound and obscure the word and truth of God , which ought to have been cleared and distinctly declared to those he had preached or written to ? With much more , p. 149 , 150 , 151. where he saith , It 's plain , that the Law written in Stones , and the Book wherein the Statutes and Iudgments were contained , were two distinct Covenants , and delivered at distinct seasons , and in a distinct method ; the one with , the other without a Mediator ; the one dedicated with blood and sprinkling , the other ( that we read of ) not so dedicated . Now let the Reader judge whether I have deserved such Tragical Complaints and dreadful Charges for inferring from these words , That the Ceremonial Law being by him pronounced a distinct Covenant from the Moral Law , which he makes all one with Adam's Covenant ; delivered at a distinct season , and in a distinct method ; the Ceremonial Law with a Mediator , the Moral Law without a Mediator ; the Ceremonial Law dedicated with blood and sprinkling , the Moral Law not so dedicated : let him judge ( I say ) whether I have wronged him in saying , that by his own confession , Circumcision being a part of this Ceremonial Law , it can therefore be no part of the Covenant of Works ? But Mr. Cary hath two things to say for himself . ( 1. ) That in the same place he makes the Ceremonial Law no other than a Covenant of Works : And the wrong I have done him , is by not distinguishing ( as he did ) betwixt A Covenant of Works , and The Covenant of Works . Here it seems lies my guilt upon which this dreadful out-cry against me is made . But if I should chance to prove , that there never was , is , or can be any more than one Covenant of Works ; and that any other Covenant which is distinguished from it ( as he confesses the Ceremonial Law was ) by a Mediator , and the blood of sprinkling , can be no part of that Covenant of Works : what then will become of Mr. C's distinction of A Covenant of Works , and The Covenant of Works ? Now the matter is plain and evident , That as there never were , are , or can be more than two common Heads appointed by God , namely Adam , and Christ , 1 Cor. 15. 45 , 46 , 47 , 48. Rom. 5. 15 , 17 , 18 , 19. so it is impossible there should be more than two Covenants , under which Mankind stands , under these two common Heads . And the First Covenant once broken , it is utterly impossible that fallen Man should ever attain life that way , or that ever God should set it up again with such an intention and scope , unless ( as Mr. Charnock speaks ) he had reduced man's Body to the dust , and his Soul to nothing , and framed another man to have governed him by a Covenant of Works ; but that had not been the same man that had revolted , and upon his revolt was stained and disabled . If Mr. C. therefore be not able to prove more Covenants of Works with Mankind than one , let him rather blush at his silly distinction betwixt a● Covenant of Works , and the Covenant of Works . For indeed he makes at least four distinct Covenants of Works , one with Adam , two with Moses ; one Moral , the other Ceremonial ; and a fourth with Abraham at the institution of Circumcision , Gen. 17. ( 2. ) If it appear ( as it clearly doth ) that as there never was , is , or can be any more than one Covenant of Works , so whatsoever Covenant is distinguished from it by a Mediator , and dedication by the sprinkling of blood ( as he saith the Ceremonial Law was ) cannot possibly , for the Reasons he gives , be any part or member of Adam's Covenant of Works ; then , I hope , I have done M. C. no wrong in my assumption from his own words , for which he so reviles and abuses me . But this will appear as plain as the Noon-day-light : for a Covenant with a Mediator , and dedicated by sprinkling of blood , doth , and necessarily must essentially difference such a Covenant from that Covenant that had no Mediator , nor dedication by blood . To deny this , were to confound Law and Gospel , Adam's and Christ's Covenant ; but the distinction betwixt them is his own , therefore my assumption was just . That this blood was typically the blood of Christ , and that the Holy Ghost signified the one by the other , is plain from Heb. 9. 7 , 8. And I never met with that man that scrupled it before Mr. Cary. So then my first Argument to prove Abraham's Covenant of Circumcision to be the Covenant of Grace , and not an Adam's Covenant , or any part thereof , stands firm after Mr. C's passionate Reply , which I hope the Lord will pardon to him , though he had scarce Charity enough left to desire a pardon for his Friend , who had neither wronged the Truth , nor him . Argument II. My second Argument was this . If Circumcision was the seal of the Righteousness of Faith , it did not pertain to the Covenant of Works ; for the Righteousness of Faith and Works are opposite . But Circumcision was the Seal of the Righteousness of Faith , Rom. 4. 11. Ergo. The sum of what he answers to this , p. 72 , 73 , &c. ( as far as I can pick his true sense out of a multitude of needless words ) is this . He confesses this Argument seems very plausible ; but however , Abraham was a Believer before Circumcision ; and tho indeed it sealed the Righteousness of Faith to him , yet it sealed it to him only as the Father of Believers : and denies that ever Jacob , or Isaac , or any other enrolled in that Covenant , were sealed by it ; but to all the rest beside Abraham , it was rather a token of servitude and bondage . This is the sum and substance of his Reply . But , Sir , let me ask you two or three plain Questions . ( 1. ) What is the reason you silently slide over the Question I asked you , p. 41. of my Vindiciae , & c ? Did you find it an hot Iron , which you durst not touch ? 'T is like you did . My Question was this . Had Adam 's Covenant a seal of the righteousness of faith annexed to it , as this had , Rom. 4. 11 ? The righteousness of faith is evangelical righteousness , and this Circumcision sealed . Say not it was to Abraham only that it sealed it , for 't is an injurious restriction put upon the Seal of a Covenant which extended to the Fathers , as well as to Abraham : however , you admit that it sealed evangelical righteousness to Abraham : but I hope you will not say , that a Seal of the Covenant of Works ( for so you make Circumcision to be ) ever did , or could seal evangelical righteousness to any individual person in the World. I find you a man of great confidence , but certainly here it failed you : not one word in Reply to this . ( 2. ) I told you your distinction was invented by Bellarmine , and shew'd you where it was confuted by Dr. Ames : but not a word to that . ( 3. ) I show'd , That the extending of that Seal to all Believers as well as Abraham , is most agreeable to the drift and scope of the Apostle's Argument , which is to prove , that both Iews and Gentiles are justified by Faith , as Abraham was : and that the ground of ●ustification is common to both : and that how great soever Abraham was , yet in this case he hath found nothing whereof to glory . And is not your Exposition a notable one , to prove the community of the priviledge of Justification , because the Seal of it was peculiar to Abraham alone ? p. 47 , 48. Sir , You have spent words enough upon this Head to tire your Reader . But why can I not meet with one word among them , that fairly advances to grapple with my Argument ? or answer the important Questions before you , upon which the matter depends ? If this be all you have to say , I must tell you , You are a weak manager of a bad Cause ; which is the less hazard to Truth . Argument III. In the Covenant of Circumcision , Gen. 17. God makes over himself to Abraham , and his Seed , to be their God , or gives them a special interest in himself . But in the Covenant of Works , God doth not since the Fall , make over himself to any to be their God by way of special interest . Therefore the Covenant of Circumcision cannot be the Covenant of Works . The sum of your Reply in p. 76. is under two Heads . ( 1. ) You boldly tell me , That God doth in the Covenant of Works make over himself to Sinners to be their God by way of special interest : but it being upon such hard terms , that it 's utterly impossible for Sinners that way to attain unto life , he hath therefore been pleased to abolish that , and make a new Covenant : and bring Exod. 20. 2. to prove it . This is new and strange Divinity with me . ( 1. ) That God should become a People's God by way of special interest , by vertue of the broken Covenant of Works . This wholly alters the nature of that Covenant ; for then it was a Law that could give life , contrary to Gal. 3. 21. unless you can suppose a Soul that 's totally dead in Sin , to have a special interest in God , as his God. ( 2. ) This Answer of yours yields the Controversy about the nature of the Sinai Law : for this very Concession of yours , is the Medium by which our Divines prove it to be a Covenant of Grace . ( 3. ) This Concession of yours confounds the two Covenants , by communicating the essential property and prime privilege of the Covenant of Grace ; to Adam's Covenant of Works . Either therefore expunge Ier. 31. 33. as a Covenant of Grace , I will be their God , and they shall be my people ; or allow that in Gen. 17. 7. to be specifically the same ; and that Exod. 20. though more obscurely delivered . ( 4. ) You assert , That God may actually become a Peoples God by way of special interest , and yet the salvation of that People be suspended upon impossible terms . You sent them before to Purgatory , but by this you must send them directly to Hell : for if the salvation of God's peculiar People be upon impossible terms , 't is certain they cannot be saved . And lastly , It is an horrid reflection upon the Wisdom and Goodness of God , who never did , or will make any Covenant , wherein he takes fallen Men to be his peculiar People , and make over himself to be their God ; and yet not make provision for their Salvation in the same Covenant , but leave their Salvation for many Ages upon hard and impossible terms , ( i. e. ) leave them under damnation . ( 2. ) I told you in my Vindiciae , &c. p. 49. that you were fain to cut Abraham's Covenant , Gen. 17. into two parts ; and make the first to be the pure Covenant of Grace , which is the promisory part to the 9th verse ; and the Restipulation ( as you call it , p. 205. ) to be as pure a Covenant of Works . Which I truly said was a bold Action ; and in so calling it , I gave it a softer name than the nature of it deserved . The sum of what you reply to this , is , ( 1. ) By denying the matter of fact , and charging me with misrepresentation ; and in the next page confessing the whole Charge , saying , Though the Promise and the Restipulation , mentioned vers . 7 , 8 , 9. make but one and the same Covenant of Circumcision ; yet there are two Covenants mentioned in that Context , the first between God and Abraham himself , vers . 2 , 4. the other between God and Abraham , and his natural Posterity also , vers . 7 , 8 , 9 , 10. The former you call a Covenant of Grace , the latter a Covenant of Works . And p. 81. you affirm , That after God had entred the Covenant of Grace with Abraham , v. 2 , 4. that Abraham himself was required to be circumcised by the Command of God , as a Token of the Covenant of Works . And then ( after some unbecoming Scoffs for misplacing vers . 7 , 8. where vers . 9 , 10. should be ; as also of Gen. 12. for Gen. 17. ( whether by the Scribe , my Self , or Press , I cannot say ; but in each place sufficient light is given to set you right in the scope and Argument of my Discourse ) you tell us , That how harsh and unlikely soever it may seem to man's carnal reason , that the latter , to wit , the Covenant of Works made with Abraham , vers . 9 , 10. must needs make void the Covenant of Grace made with him , vers . 2 , 4. yet the Apostle gives a quite contrary resolution of it , Gal. 3. 17. And after all , p. 79. in return to my Argument , That the Circumcision of Abraham , and his Seed , vers . 9 , 10. could not possibly be a condition of Adam's Covenant of Works from the nature of the act : because Paul himself circumcised Timothy , Act. 16. 1 , 2 , 3. and asserts it to be a part of his Liberty , Gal. 2. 3. 4. which could never be , if in the very nature of the act it had bound Timothy to keep the Law for justification ; and had been contrary to the whole scope of the Apostle's Doctrine : but it became an obligation only from the intention of the Agent . All that you say to this , p. 95. is , That as for Paul's compliance with the Iews , however the case stood in that respect , this is certain , That the blessed Apostle would never have expressed himself with that vehemency he doth , Gal. 5. 2 , 3. if this had been only the sense of the Iewish Teachers , or that Circumcision in its own nature did not oblige to the keeping of the whole Law ; and that this is only my corrupt gloss upon the Text. If there be but one Covenant made betwixt God and Abraham in that 17th of Genesis , and you make two , not only numerically , but specifically distinct , yea , opposite Covenants of it ; then you boldly cut God's Covenant with Abraham in two , and are guilty of an insufferable abuse of the Covenant of God. But the former is true : therefore so is the latter . You say , p. 223 , 224. of your Call , That at the second and fourth Verses God made a Covenant with Abraham himself alone ; but at verse 7. he makes the Covenant of Circumcision betwixt himself and Abraham , and his natural Seed also ; and saith , vers . 7. And , or ( according to the old Translation ) Moreover ; as proceeding to speak of another Covenant than what he had been before insisting on . Now I would soberly ask , ( 1. ) What Vouchers you have amongst Expositors for this your rash and daring Assertion ? I find not a man that hath trod this path before you , and I hope none will be hardy enough to follow . You certainly stand alone , and 't is pity but you should . ( 2. ) Where do you find the just parts of the New Covenant in the 2d and 4th verse ? Is it not altogether promisory on God's part , without any restipulation on Abraham's ? for you have excluded v. 1 , 9 , 10. from that which you call God's Covenant of Grace with him . And then for your Covenant of Works , vers . 7 , 8 , 9 , 10. you make this to be the Promisory part of that Covenant , to be a God unto thee , and to thy Seed after thee ; and again vers . 8. I will be their God. Was ever such a Promise as this , found in a Covenant of Works ? Tell me what-ever God said more in the New Covenant , than he saith here ? Oh blessed Covenant of Works , if this be such ! ( 3. ) Tell me whether you can satisfy your own Conscience with the Answers you have given to my first Argument against your paradoxical , yea heterodoxical Exposition ? I told you , That if vers . 7 , 8 , 9 , 10. contain another Covenant , viz. of Works , entred by God with Abraham and his Seed , it must needs make void the former Covenant , vers . 2 , 4. for where-ever the Covenant of Works takes place , the Co-Covenant of Grace gives place ; they cannot consist , as I have abundantly proved before . Do you verily think those words of the Apostle , Gal. 3. 17. which you bring as a foundation to support your singular and sinful Exposition , viz. And this I say , That the Covenant that was confirmed before of God in Christ , the Law , which was four hundred and thirty years after , cannot disannul that it should make the Promise of none effect ; do you think ( I say ) that in that , or any other Text , the Apostle opposes the two Covenants made ( as you fancy ) with Abraham , Gen. 17 ? or doth he not there speak of God's Covenant with Abraham , as distinguished from the Law made 430. years afterward ? ( 4. ) Have you satisfied your own Judgment and Conscience in the Reply you make to that unanswerable Objection from Paul's circumcising of Timothy , Acts 16. 2 , 3. where you have the plain matter of fact before you , that he was circumcised by Paul ; and this Fact of his , justified as a part of the Liberty he had in Christ , Gal. 2. 3 , 4. from whence it evidently appears , That Circumcision in its own nature did not simply and absolutely oblige men to the keeping of Moses his Law for Righteousness , but only from the intention or opinion of the Person . And though you call this my corrupt gloss upon the Text , therein you grosly abuse me . The gloss is neither corrupt , nor my own ; but the unanimous Judgment of all sound Expositors of the Text , as you might see , were you capable of seeing it , in a Collection of their Judgments upon that Text , Gal. 5. 2 , 3. in Mr. Poole's Synopsis . And tho Estius thinks the Act of Circumcision might be obligatory to the Gentiles , to whom the Law was not given ; yet it was not so to the Iews that believed , and such was Timothy . But why do I refer you to the Judgment of Commentators ? the very reason of it may convince you : For , If the very Act of Circumcision did in its own nature oblige all on whom it passed , to keep the whole Law for their Righteousness , then Paul so obliged Timothy , and all others on whom he passed it , to keep the Law for their Righteousness . But Paul did not oblige Timothy , or any other on whom he passed it , by the very Act of Circumcision so to keep the Law. Therefore the very Act of Circumcision in its own nature did not oblige all on whom it passed , to keep the whole Law for Righteousness . You may ponder this Argument at your leisure , and not think to refute it at so cheap a rate , as by calling it a corrupt gloss of my own . And thus I hope I have sufficiently fortified and confirmed my Third Argument , to prove Abraham's Covenant to be a Covenant of Grace . My Fourth was this . Argument IV. That which in its direct and primary end teacheth Man the corruption of his Nature by sin , and the mortification of sin by the Spirit of Christ , cannot be a condition of the Covenant of Works . But so did Circumcision in the very direct and primary end of it . Therefore , &c. Your Reply to this is , That when I have substantially proved that the Sinai Covenant , as it contained the Passeover , Sacrifices , Types and Appendages , under which were vailed many spiritual Mysteries relating to Christ , and mortification of sin by his Grace and Spirit , to be no Covenant of Works , but a Gospel-covenant ; you will then grant with me , that the present Argument is convincing ; p. 96 , 97. of your Reply . Sir , I take you for an honest man : and every honest man will be as good as his word . Either I have fully proved against you , that the Sinai Law ( taken in that latitude you here express it ) is not an Adam's Covenant of Works , or I have not . If I have not , doubtless you have reserved your more pertinent and strong Replies in your own breast , and trust not to those weak and silly ones which you see here baffled , and have only served to involve you in greater Absurdities than before . But if you have brought forth all your strength ( as in such a desperate strait no man can imagine but you would ) then I have fully proved the point against you . And if I have , I expect you to be ingenuous and candid in making good your word , That you will then grant with me , that this Argument is convincing to the end for which it was designed . And so I hope we have fully issued the Controversy between us , relating to God's Covenant with Abraham . You have indeed four Arguments , p. 59 , 60 , 61 , 62. of your Reply , to prove Abraham's Covenant a Covenant of Works of the same nature with Adam's Covenant . ( 1. ) Because as life was implicitly promised to Adam upon his obedience , and death explicitly threatned in case of his disobedience , which made that properly a Covenant of Works ; so it was in the Covenant of Circumcision , Gen. 17. 7 , 8. compared with vers . 10 , 14. This Argument or Reason can never conclude : because as God never required of Abraham , and his Children , personal , perfect , and perpetual obedience to the whole Law for life , as he did of Adam ; so the death , or cutting off , spoken of here , seems to be another thing from that threatned to Adam . Circumcision ( as I told you before ) was appointed to be the discriminating Sign betwixt Abraham's Seed , and the Heathen World : and the wilful neglect thereof is here threatned with cutting off by Civil or Ecclesiastical Excommunication from the Commonwealth , and Church of Israel , as Luther , Calvin , Paraeus , Musculus , &c. expounds ; not by death of Body and Soul , as was threatned to Adam , without place for repentance , or hope of mercy . ( 2. ) You say Abraham's Covenant could not be a Covenant of Faith , because Faith was not reckoned to Abraham for Righteousness in Circumcision , but in Uncircumcision , Rom. 4. 9 , 10. This is weak reasoning . Circumcision could not belong to a Gospel-covenant , because Abraham was a Believer before he was circumcised . You may as well deny the Lord's Supper to be the Seal of a Gospel-Covenant , because the Partakers of it are Believers before they partake of it . Beside , you cannot deny but it sealed the Righteousness of ●aith to Abraham : and I desired you before , to prove that a Seal of the Covenant of Works i● capable of being applied to such an use and service , which you have not done , nor ever will be able to do ; but politickly slided by it . ( 3. ) You say it cannot be a Covenant of Grace , because it is contra-distinguished to the Righteousness of Faith , Rom. 4. 13. The Law in that place is put strictly for the pure Law of Nature , and Metaleptically signifies the Works of the Law , which is a far different thing from the Law taken in that latitude wherein you take it . And is not this a pretty Argument , that because the promise to Abraham , and his Seed , was not through the Law , but through the Righteousness of Faith ; therefore the Covenant of God made with Abraham , and his Seed , Gen. 17. cannot be a gracious , but a legal Covenant ? This Promise mentioned Rom. 4. 13. was made to Abraham long before the Law was given by Moses : and Free-grace , not Abraham's legal Righteousness , was the impulsive cause moving God to make that Promise to Abraham , and to his Seed : and their enjoyment of the Mercies promised , was not to be through the Law , but through the Righteousness of Faith. By what rule of art this Scripture is alledged to prove God's Covenant with Abraham , Gen. 17. to be a Covenant of Works , I am utterly to seek . If it be only because Circumcision was added to it , that 's answered over and over before ; and you neither have , nor can reply to it . ( 4. ) Lastly , It cannot ( say you ) be a Covenant of Grace , because it 's represented to us in Scripture as a Bondage-covenant , Acts 15. 10 , &c. Gal. 5. 1. 'T is time , I see , to make an end . Your discourse runs low , and dreggy . Do you think it is one and the same thing to say , That the Ceremonial Law was a yoke of bondage to them that were under it , and to say it was an Adam's Covenant ? Are these two parallel distinctions in your Logick ? Alas ! Sir , there is a wide difference . The difficulty , variety , and chargeableness of those Ceremonies , made them indeed burthensome and tiresome to that People ; but they did not make the Covenant , to which they were annexed , to become an Adam's Covenant of Works : for in the very next breath , vers . 11. the Apostle will tell you , they were saved ; yea , and tells us , that we shall be saved even as they . So that either they that were under this yoke , were saved by Faith in the way of Free-grace , as we now are ; or we must be saved in the way of legal Obedience , as they were . Take which you please , for one of them you must take . We shall be saved , even as they , Acts 15. 10 , 11. If you can make no stronger opposition to my Arguments , than such as you have here made , your Cause is lost ; though your confidence and obstinancy remain . It were easy for me to fill more Paper than I have written on this Subject , with Names of principal note in the Church of God , who with one voice decry your groundless Position , and constantly affirm , that the Law in the complex sense you take it , as it comprehends the Ceremonial Rites and Ordinances whereunto Circumcision pertains , is , and can be no other than the Covenant of Grace , though more obscurely administred . But because Latin Authors are of little use to you , and among English ones , the Judgment of Dr. Crisp , I suppose , will be instar omnium with you : I will recite it faithfully out of his Sermon upon the two Covenants , where he makes the Old and New Covenants to be indeed two distinct Covenants of Grace , ( for which I see no reason at all ) but proves the former to be so in these words . It is granted of all men , That in the Covenant of Works there is no remission of Sin , there is no notice of Christ ; but the whole business or imployment of the Priests of the old Law , was altogether about remission of Sins , and the exhibiting and holding forth of Christ in their fashion unto the People . In the 15th of Numbers , vers . 28. ( I will give you but one Instance ) there you shall plainly see , That the administration of that Priestly Office had remission of Sins as the main end of that Administration . If a Soul sin through ignorance , he shall bring a She-goat unto the Priest , and he shall make an atonement for the Soul that sinneth ignorantly , and it shall be forgiven him : See , the main end is administring forgiveness of Sins . And that Christ was the main Subject of that their Ministry , is plain , because the Apostle saith in the Verse before my Text , That all that Administration was but a Shadow of Christ , and a Figure for the present to represent him , as he doth express in the 9th Chapter of this Epistle . And the truth is , the usual general Gospel that all the Iews had , was in their Sacrifices and Priestly Observations . — So that it 's plain , the administration of their Covenant was an administration of Grace , and absolutely distinct from the administration of the Covenant of Works . And what can be said more absolutely and directly contradictory to your Position , than this is ? And yet again , p. 250. speaking to that Scripture , Heb. 8. 8. where the Apostle distinguishes of a better and a faulty , of First and Second ; he saith , Finding fault with them , The days come , when I will make a new Covenant with the House of Israel , and with the House of Judah , not according to the Covenant I made with their Fathers , when I took them by the hand to lead them out of the Land of Egypt ; and ( as Ieremiah adds it , for the Apostle takes all this out of Ier. 31. 31. ) although I was an Husband to them ; and in the close of all , Your Sins and Iniquities will I remember no more . — Here are two Covenants , a new Covenant , and the Covenant he made with their Fathers . Some may think it was the Covenant of works at the promulgation of the Moral Law ; but mark well that Expression of Ieremiah , and you shall see it was the Covenant of Grace . For ( saith he ) not according to the Covenant I made with their Fathers , although I was an Husband unto them . How can God be considered as Husband to a People under the Covenant of Works , which was broken by man in innocency , and so became disannulled or impossible by the breach of it ? The Covenant of Works runs thus : Cursed is every one that continueth not in all things that are written in the Book of the Law ; and , In the day thou sinnest , thou shalt die the death . Man had sinned before God took him by the hand to lead him out of the Land of Egypt , and Sin had separated Man from God : how then can God be called an Husband in the Covenant of Works ? The Covenant therefore was not a Covenant of Works , but such a Covenant as the Lord became an Husband in , and that must be a Covenant of Grace , &c. How the Doctor makes good his two distinct Covenants of Grace , I see not , nor expect ever to see proved , and is not my present concernment to enquire ; but once it is evident by what he hath here said , That the Ceremonial Law , whereof Circumcision is a branch , can be no other than the Covenant of Grace . And nothing is more common among our Divines , than to prove not only the Sinai Law , but God's Covenant with Abraham , Gen. 17. to be the Covenant of Grace by this Medium , That God having entred into a Covenant of Grace with Abraham before , would never bring him under a Covenant of Works afterwards , which must nullify and void the former . And beside , such a Covenant of Works as you make this , was never heard of in the World , wherein God promises to be a God to Abraham , and his Seed , in their Generations , upon the rigorous and impossible Terms of Adam's Covenant . By this time , I presume , you must feel the force of those Arguments produced against your vain and groundless notion ; and how little you are able to do to deliver your Thesis from them , but the more you struggle , the more still you are intangled . Go which way you will , your Absurdities follow you as your Shadow . — haeret lateri lethalis arundo . Leaving therefore all your Absurdities upon you , till God shall give you more illumination and ingenuity to discern and acknowledge them ; I shall pass on to the examination of your third Position , which led you into these other gross Mistakes ; and if God shall convince you of your Error in this point , I hope it may prove a means of recovering you out of the rest : which in love to your Soul , I heartily desire . III. Your third Position is , That God's Covenant with Abraham , Gen. 17. can be no other than the Covenant of Works , because Circumcision was the Condition of it : For ( say you ) the new Covenant is altogether absolute , and unconditional . Of the Conditionality of the New Covenant . This Question , Whether the Covenant of Grace be conditionate or absolute , was moved ( as a learned Man observes ) in the former Age , by occasion of the Controversy about Justification , betwixt the Protestants and Papists . Among the Protestants , some denied , and others affirmed the Conditionality of the Gospel-covenant . Those that denied it , did so for fear of mingling Law and Gospel , Christ's Righteousness and Man's , as the Papists had wickedly done before . Those that affirmed it , did so out of fear also ; lest the necessity of Faith and Holiness being relaxed , Libertinism should be that way introduced . But if the Question were duly stated , and the sense of its Terms agreed upon , the Gospel-Covenant may be affirmed to be conditional , to secure the People of God from Libertinism , without the least diminution of the Righteousness of Christ , or clouding the Free-grace of God. I did in my first Answer to your Call , endeavour to prevent the needless trouble you have here given your self , by a succinct state of the Question : telling you the Controversy betwixt us , is not , ( 1. ) Whether the Gospel-covenant requires no duties at all of them that are under it ? nor ( 2. ) Whether it requires any such Conditions as were in Adam's Covenant , namely , perfect , personal , and perpetual Obedience under the penalty of the Curse , and admitting no place of Repentance ? nor ( 3. ) Whether any Condition required by it on our part , have any thing in its own nature meritorious of the Benefits promised ? nor ( 4. ) Whether we be able in our own strength , and by the power of our Free-will , without the preventing , as well as the assisting Grace of God , to perform any such work or duty as we call a Condition ? These things I told you were to be excluded out of this Controversy . But the only Question betwixt us , is , Whether in the New Covenant , some act of ours ( though it have no merit in it , nor can be done in our own single strength ) be not required to be performed by us antecedently to a blessing or privilege consequent by vertue of a promise ? And whether such an act or duty , being of a suspending nature to the blessing promised , it have not the true and proper nature of a Gospel-condition ? In your Reply ( contrary to all rule and reason ) you include and chiefly argue against the very Particulars by me there excluded ; and scarcely ( if at all ) touch the true Question , as it was stated , and by you ought accordingly to have been considered . I might therefore justly think my self discharged from any further concernment with you about it : for if you will include what I plainly excluded , you argue not against mine , but another man's Position , which I am not concerned to defend . You here dispute against meritorious Conditions , which I explode and abhor as much as your self . You say , p. 34. of your Reply , that a Condition plainly implies something of merit , by way of condignity or congruity ; which is false , and turns the Question from me to the Papists . And were it not more for the clearing up of so great a Point for the instruction and satisfaction of others , than any hope you give me of convincing you , I should not have touched this Question again , unless I had found your Replies more distinct and pertinent . But finding the Point in controversy of great weight , I will once more tell you , 1. What the word [ Condition ] signifies . 2. In what sense it is by us used in this Controversy . 3. Establish my Arguments for the conditionality of the New Covenant . ( 1. ) And first we grant , That neither our word [ Condition ] nor your term [ Absolute ] are either of them found in Scripture , with respect to God's covenanting with Man ; so that we contend not about the signification of a Scripture term . But though the word Conditional be not there , yet the thing being found there , That brings the word Conditional into use in this Controversy . For we know not how to express those ● sacred Particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. If , If not , Vnless , But if , Except , Only , and the like , which are frequently used to limit and restrain the Grants and Privileges of the New Covenant , Rom. 10. 9. Matt. 18. 3. Mark 5. 36. Mark 11. 26. Rom. 4. 24. I say , we know not how to express the true sense and force of these Particles in this Controversy , by any other word so fit and full as the word Conditional is . Now this word Condition being a Law-term , is variously used among Iurists ; and the various use of the word , occasions that confusion which is found in this Controversy . He therefore that shall clearly distinguish the various senses and uses of the word , is most likely to labour with success in this Controversy . I shall therefore briefly note the principal senses and uses of the term , and shew in what sense we here take it . Of Conditions there be two sorts . Conditions . 1. Antecedent 2. Consequent As to the latter , namely , consequent Conditions , you your self acknowledge , p. 100. That in the outward dispensation of the Covenant , many things are required of us in order unto the participation or enjoyment of the full end of the Covenant in glory . So then the Covenant is acknowledged to be consequently conditional , which is no more than to say with the Apostle , Without holiness no man shall see God ; or , that if any man draw● back , his soul shall have no pleasure in him , &c. Our Controversy therefore is not about consequent Conditions , laid by God upon Believers , after they are in Christ and the Covenant ; the Covenant so considered , à posteriori , will not be denied to be Condi●tional . The only Question is about Antecedent Conditions ; and of these we are here to consider , 1. Such as respect the first Sanction of the Covenant in Christ. 2. Such as respect the application of the benefits of the Covenant unto Men * . As to the first Sanction of the Covenant in Christ , we freely acknowledg ●t hath no previous Condition on Man●s part ; but depends purely and only upon the Grace of God , and Merit of Christ. So that our Question proceeds about such antecedent Conditions only as respect the Application of the Benefits of the Covenant unto Men. And of these Antecedent Conditions there are likewise two sorts , which must be carefully distinguished . 1. Such Antecedent Conditions which have the force of a meritorious and impulsive Cause , which being performed by the proper strength of Nature , or at most by the help of common assisting Grace , do give a Man a right to the reward or blessings of the Covenant . And in this sense we utterly disclaim antecedent Conditions , as I plainly told you , p. 61. of my Vindiciae , &c. Or , 2. An Antecedent Condition signifying no more than an Act of ours , which though it be neither perfect in every degree , nor in the least meritorious of the benefit conferred ; nor performed in our own natural strength ; yet according to the constitution of the Covenant , is required of us in order to the blessings consequent thereupon by vertue of the Promise : and consequently the benefits and mercies granted in the Promise in this order are , and must be suspended by the Donor or Disposer of them , until it be performed . Such a Condition we affirm Faith to be . But here again , Faith 〈…〉 the Condition of the New Covenant , is considered , 1. Essentially . Or , 2. Organically and Instrumentally . In the first consideration of Faith , according to its Essence ▪ it is contained under Obedience , and in that respect we exclude it from justifying our persons , or entitling us to the saving-mercies of the New Covenant , as it is a work of ours ; and so I excluded it , p. 133. of my Method of Grace , which you ignorantly or wilfully mistake , when in your Reply , p. 88 , 89. you object it against me . Faith considered in this sense , is not the Condition of the Covenant , nor can pretend to be so , more than any other Grace . But We consider it Organically , Relatively , and ( as most speak ) Instrumentally , as it receives Christ , Ioh. 1. 12. and so gives us power to become the Sons of God ; it being impossible for any Man to partake of the saving benefits of the Covenant , but as he is united to Christ. For all the Promises of God in him are yea ; and in him , Amen , 2 Cor. 1. 20. And united to Christ no Man can be , before he be a believer ; for Christ dwelleth in our hearts by Faith , Eph. 3. 17. Upon which Scriptural Grounds and Reasons it is , that we affirm Faith to be an Antecedent Condition , or , Causa sine quâ non , to the saving benefits of the new Covenant ; and that it must go before them , at least in order of nature , which is that we mean , when we say Faith is the antecedent Condition of the New Covenant . And those that deny it to be so , as the Antinomians do , who talk of actual and personal Justification from Eternity , or at least from the death of Christ , must consequently assert the actual Justification of Infidels ; and not only disturb , but destroy the whole order of the Gospel , and open the Sluces and Flood-gates to all manner of licentiousness . And thus our Pious and Learned Divines generally affirm Faith to be the condition of the Covenant . So Mr. Ieremiah Burroughs , Faith ( saith he ) hath the great honour above all other Graces , to be the Condition of the second Covenant ; therefore certainly it is some great matter that Faith enables us to do . Whatsoever keeps Covenant with God , brings strength , though it self be never so weak ; as Sampson ●s Hair. What is weaker than a little Hair ? Yet because the keeping that , was keeping Covenant with God ; therefore even a little Hair was so great strength to Sampson . Faith then , that is the Condition of the Covenant , in which all Grace and Mercy is contained , if it be kept , it will cause strength indeed to do great things . And as this excellent Man , Mr. Burroughs , is in this sense for the Conditionality of the New Covenant ; so are the most Learned and Eminent of our own Divines . Dr. Edward Reynold's assigning the differences betwixt the two Covenants , gives this for one : They differ in the Condition ( saith he ) ; there Legal Obedience , here only Faith ; and the certain consequent thereof , Repentance . There is difference likewise in he manner of performing these Conditions : For now God himself begins first to work upon us , and in us , before we move or stir towards him . He doth not only command us , and leave us to our created strength to obey the Command ; but he furnisheth us with his own Grace and Spirit to obey the Command . Of the same judgment is Dr. Owen . Are we able ( saith he ) of our selves to fulfil the Condition of the New Covenant ? Is it not as easie for a Man by his own strength to fulfil the whole Law , as to repent , and believe the Promise of the Gospel ? This then is one main difference of these two Covenants , That the Lord did in the Old only require the Condition ; now in the New , he also effects it in all the foederates to whom the Covenant is extended . This is the Man you pretend to be against Conditions . Mr. William Pemble opening the nature of the two Covenants , saith , The Law offers Life unto Man upon condition of perfect Obedience ; the Gospel offers Life unto Man upon another condition , to wit , of Repentance , and Faith in Christ. And after his proofs for it , saith , From whence we conclude firmly , That the difference between the Law and the Gospel , assigned by our Divines , is most certain and agreeable to the Scriptures , viz. That the Law gives Life unto the just , upon condition of perfect obedience in all things ; the Gospel gives Life unto sinners , upon condition they repent and believe in Christ Jesus . Learned and judicious Mr. William Perkins thus ; The Covenant of Grace is that whereby God freely promising Christ and his Benefits , exacts again of Man , that he would by Faith receive Christ. And again , in the Covenant of Grace two things must be considered , the Substance thereof , and the Condition . The Substance of the Covenant is , That Righteousness and Life Everlasting , is given to God's Church and People by Christ. The Condition is , That we for our parts are by Faith to receive the foresaid Benefits ; and this Condition is by Grace , as well as the Substance . That Learned , Humble , and Painful Minister of Christ Mr. Iohn Ball , stating the difference betwixt the two Covenants , shews , that in the Covenant at Sinai , in the Covenant with Abraham , and that with David , that in all these Covenant expressures , there are for substance the same Evangelical conditions of Faith and Sincerity . Dr. Davenant thus : In the Covenant of the Gospel it is otherwise ; for in this Covenant , to the obtainment of Reconciliation , Justification , and Li●e Eternal , there is no other condition required than of true and lively Faith , Iohn 3. 16. Therefore Justification , and the right to Eternal Life , doth depend on the Condition of Faith alone . Dr. Downame harmonizeth with the rest in these words : That which is the only Condition of the Covenant of Grace , by that alone we are justified : But Faith is the Condition of the Covenant of Grace , which is therefore called Lex Fidei . Our Writers ( saith he ) distinguishing the two Covenants of God , that is , the Law and the Gospel , whereof one is the Covenant of Works , the other the Covenant of Grace , do teach , That the Law of Works is that which to Justification requireth works as the Condition thereof : The Law of Faith that , which to Justification requireth Faith as the Condition thereof . The former saith , Do this , and thou shalt live ; the latter , Believe in Christ , and thou shalt be saved . But what stand I upon particular , though renowned names ? You may see a whole Constellation of our sound and famous Divines in the Assembly , thus expressing themselves about this Point . The Grace of God ( say they ) is manifested in the second Covenant , in that he freely provideth , and offereth to sinners a Mediator , and Life and Salvation by him , and requiring Faith as the Condition to interest them in him , promiseth and giveth his Holy Spirit to all his Elect , to work in them that Faith , with all other saving Graces , and to enable them to all holy Obedience , as the evidence of the truth of their Faith , &c. I could even tire the Reader with the Testimonies of eminent foreign Divines , as Cameron de triplici foedere , Thes. 82. Vrsinus & Paraeus explicatio Catech. Quest 18. de foedere . Wendeline , Christian Theology , Lib. 1. cap. 19. Thes. 9. Poliander , Rivet , Wallaeus , and Thysius , the four learned Professors at Leyden , Synops . Disp. 23. Sect. 27 , &c. And as for those Ancient and Modern Divines , whom the Antinomians have corrupted and misrepresented , the Reader may see them all vindicated , and their concurrence with those I have named , evidenced by that Learned and Pious Mr. Iohn Graile , in his Modest Vindication of the Doctrine of Conditions in the Covenant of Grace , from p. 58. onward ; a Man whose name and memory is precious with me , not only upon the account of that excellent Sermon he Preached , and those fervent Prayers he poured out many years since at my Ordination ; but for that Learned and Judicious Treatise of his against Mr. Eyre , wherein he hath cast great light upon this Controversy , as excellent Mr. Baxter , and Mr. Woodbridge have also done . But alas , what evidence is sufficient to satisfy ignorant and obstinate Men ! Sir , it pities me to see the lamentable confusion you are in . You are forced by the evidence of truth to yield and own the substance of what I contend for . You have yielded the Covenant to be consequently Conditional in p. 84. of your Reply . You have also as plainly yielded , that the Application of Pardoning Mercy unto our Souls , is in order of nature consequent unto believing ; p. 31. of your Reply . From both which concessions in your own words recited , this Conclusion is evident and unavoidable , viz. That no adult person , notwithstanding God's Eternal Election , and Christ's meritorious death and satisfaction , according to the Constitution and Order of the New Covenant , can either be justified in this World , or saved in the World to come , unless he first believe . For if the Application of Pardoning Mercy unto our Souls , is in order of Nature consequent unto believing ( as you truly affirm it to be ) then according to the Constitution and Order of the New Covenant , no application of pardoning Mercy can be made to our Souls before we believe . And if it be evident ( as you say it is , p. 84. ) that unto a full and compleat enjoyment of all the Promises of the Covenant , Faith on our part is required ; then as no Man can be actually justified in this World , so neither can he be saved before , or without Faith in the World to come . And if you did but see the true suspending nature of Faith , which you plainly yield in these two concessions ; you would quickly grant the conditional nature of it : For what is the proper nature and true notion of a Condition , but to suspend the benefits and grants of that Covenant in which it is so inserted ? And thus the Controversy betwixt us is fairly issued . But I doubt you understand not what you have here written , or are troubled with a very bad memory : Because I find you in a far different note from this in p. 103. of your Reply , where you say , That if Iesus Christ fulfilled the Law , and purchased Heaven and Happiness for Men ( as all true Protestants hitherto have taught ) then nothing can remain , but to declare this to them , to incline them to believe and accept it ; and to prescribe in what way , and by what means they shall finally come to inherit Eternal Life . To affirm therefore , that Faith and Repentance are the Conditions of the New Covenant required of us in point of Duty , antecedent to the benefit of the Promise , doth necessarily suppose , that Christ hath not done all for us , nor purchased a right to Life for any ; but only made way that they may have it upon certain terms , or ( as some say ) he hath merited that we might merit : But the Conditions of the Covenant are not to be performed by the Head and Members both , Gal. 4. 4. Christ therefore having in our stead performed the Conditions of Life , there remains nothing but a Promise , and the Obedience of Children , as the fruit and effect thereof to them that believe in him , together with means of obtaining the full possession , which here we want . Either these passages I have here cited and compared , were fetched at a great distance of time , out of Authors differing as much in judgment as you and I do ; and so the dissonancy of them is the meer effect of oblivion , and incogitancy : Or else your Intellectuals are more confused and weak than I am willing to suspect them to be . For if the application of Pardoning Mercy to our Souls ▪ is in order of Nature consequent to Believing ( as you truly say it was ) ; then certainly , notwithstanding Christ's fulfilling the Law , and purchasing Heaven and Happiness for Men , something else must remain to be done , besides declaring this to them , to incline them to believe and accept it , or prescribing to them in what way they shall finally come to inherit Eternal Life . For besides those declarations and prescriptions you talk of , Faith it self must be wrought in the Souls of Men , or else Pardoning Mercy is not in order of Nature consequent unto believing , as you said it was : For all the external Declarations and Prescriptions in the World are not Faith it self , but only the means to beget it ; which may , or may not , become effectual to that end . Secondly , Whereas you say , that this ( senseless notion ) is consequent upon the Doctrine of all true Protestants , you therein grosly abuse them , and make all the true Protestants in the World guilty of worse than Arminian or Antinomian dotage . The Antinomian , indeed , makes our actual justification to be nothing else but the manifestation or declaration of our Justification from Eternity , or the time of Christ's death . And the Arminian tells us , That the Declaration of the Gospel to Men , is sufficient to bring them to Faith by the assisting Grace of the Spirit . ▪ But your notion is worse than the very dregs of both , and yet you tack it as a just consequent to the Doctrine of all true Protestants . Thirdly , You say , That to affirm Faith and Repentance to be the Conditions of the New Covenant required of us in point of Duty , antecedent to the benefit of the Promise , doth necessarily suppose that Christ hath not done all for us , nor purchased a right to Life for any ; but only made way that they may have it upon certain terms , or merited that we might merit . Here , Sir , you vilely abuse all those worthy Divines before mentioned , who have made Faith the Condition of the New Covenant , pinning upon them both Popery and Iudaism . Popery , yea , the dregs of Popery , in supposing their Doctrine necessarily implies that Christ hath merited that we might merit . And Iudaism to the height , in saying , their Doctrine necessarily supposes that Christ hath not purchased a right of Life to any . What can a Iew say more ? Ah , Mr. C. can you read the words I have recited out of blessed Burroughs , Owen , Pemble , Perkins , Davenant , Downame , yea , the whole Assembly of Reverend and Holy Divines , with multitudes more ( who have all with one mouth asserted Faith to be the Condition of the New Covenant required on Man's part , in point of Duty ; and that Men must believe before they can be justified ; which is the very same thing with what I say , That it is antecedent to the benefit of the Promise ) and not tremble to think of the direful charges you here draw against them ? The Lord forgive your rash presumption . Fourthly , Whereas you say , Christ hath in our stead performed the Conditions of life , and that there remains nothing but a Promise , &c. you therein speak at the highest dialect of Antinomianism ; Hath not Christ by his Life and Death performed the Conditions of Life in our stead ? yet you your self confess , that pardoning Mercy is in order of nature consequent to our believing ; certainly then there is something more to be done beside the mere making , or being of a Promise : there must be the effect of the Promise in our hearts ; yea , the effects of those absolute Promises of the first Grace , Ezek. 36. Ier. 32. Or else notwithstanding Christ's performance of Redemption on his part , we can neither be justified nor saved . For I don't think you intend to lay the Conditions of Repentance or believing upon Christ , who in the New Covenant hath laid them upon us , tho in the same Covenant he graciously undertakes to work them in us : and yet your words sound in that wild Antinomian Note . But , I suppose , you take my Notion to be as self-repugnant as your own , when I say Faith is an antecedent Condition to Justification : because I also say , this Grace is also supernaturally wrought in us , and is not of our selves . This staggers you , and is the very stone you stumble at all along this Controversie : for in your sense , p. 34. every Condition is meritorious by condignity or congruity . First , What do I say more in all this , than what those Worthies before-mentioned do expresly affirm ? Doth not Dr. Owen ( the man whom you deservedly value ) make Conditions both in Adam's Covenant and the New , with this difference , that Adam's Covenant required them , but the New Covenant effects them in all the Foederates ? Sir , We take it for no contradiction to assert , That the planting of the Principle , and the assisting and exciting of the Acts of Faith , are the proper Works of the Spirit of God , and are also contained in the absolute Promises of the New Covenant , Ezek. 36. 26 , 27. Ier. 32. 39 , 40. And yet Faith , notwithstanding this , is truly and properly our work and duty ; and that upon our believing , or not believing , we have , or have not , an actual interest in Christ , Righteousness , and Life . For though the Author of Faith be the Spirit of God , yet believing is properly our Act , and an Act required of us by a plain Command , 1 Iohn 3. 23. This is the Command of God , That ye believe . And if its being wrought in God's strength makes it cease to be our Work , I would fain know what Exposition you would give of that place , Phil. 2. 12 , 13. Work out your own Salvation , &c. for it is God that worketh in you both to will and to do . And as this Faith is truly and properly our work , though wrought in God's strength ( for it is not God , but we , that do believe ) so it is wrought in us by him ( by your own confession ) before the application of pardoning Mercy , which is consequent in order of nature thereunto : and therefore hath the true nature of an antecedent Condition , which is that I contend for ; and did you but understand your own words , you would not contend against . Oh , but say you , p. 34. every Condition is meritorious , either by way of congruity or condignity . This is your ignorance of the nature of a Condition , with which I find you as unacquainted as with the nature of a Covenant . A Condition , whilst unperformed , only suspends the act of the Law or Testament : it being the will of the Testator , Legislator , or Donor , that his Law or Testament should act or effect , when the Condition is performed , and not before : but it is not essential to a Condition , to be a meritorious or impulsive cause moving him to bestow the benefit for the sake thereof . A man freely gives another out of his love and bounty such an Estate or Sum of Money , which he shall enjoy if he live to such a year , or day ; and not before : is this quando dies veniet , this appointed time the meritorious or impulsive cause of the gift ? surely no man will say it : but that it is a causa sine quâ non , or a Condition suspending the enjoyment of the gift , no man will deny that knows what the nature of a Condition is . An act meritorious by way of Congruity , is that to which a reward is not due out of strict justice , but out of decency , or some kind of meetness . Merit of condignity is a voluntary action , for which a reward is due to a man out of justice , and cannot be denied him without injustice . Our Faith is truly the Condition of the New Covenant , and yet we detest the meritoriousness of it in either sense . But you object my words to me in my Method of Grace , where I assert the impossibility of believing without the efficacy of supernatural Grace , p. 102 , 103. Sir , I own the words you quote , and am bold to challenge the most envious Eye that shall read those lines , to shew me the least repugnancy betwixt what I said there , and what I have said in my Vindiciae Legis , &c. p. 9. of the Prolegomena , and p. 61. of that Book . You shew your good-will to make an advantagious thrust ; but your Weapon is too short , and can draw no blood . But leaving these weak and impertinent Cavils , let us come to your Solution of my Arguments , p. 98. by which I proved the Conditionality of the New Covenant . My first Argument was this . If we cannot be justified or saved till we believe , and are justified when we believe ; Then Faith is the Condition on which those consequent Benefits are suspended , &c. The sum of your Answer ( without denying , distinguishing , or limiting one Proposition ) is this , That , here Faith is properly put into the room of perfect Obedience , and is to do what perfect Obedience was to do under the Law : whereas ( say you ) Faith is only appointed as an Instrument to receive and apply the Righteousness of Christ , which is the alone matter of our Justification before God ; and Faith it self is not our Righteousness , as it would be if it were a Condition , p. 105 , 106. Not to note the weakness and impertinence of this Answer , I shall only take notice of what you here allow , and grant , That Faith is appointed as an Instrument to receive and apply the Righteousness of Christ , which is the alone matter of our Iustification before God. Whence I infer three Conclusions . First , That we cannot be justified before God till we believe , except you can prove , that the unaccepted and unapplied Righteousness of Christ doth actually justify our persons before God. Secondly , That the justification of our persons before God , is , and must be suspended ( as by a non-performed Condition ) untill we actually believe . Which two Conclusions yield up your Cause to my Argument , which you here seem to oppose . Thirdly , That hereby you perfectly renounce and destroy your Antinomian Fancy before-mentioned , That if Christ have fulfilled the Law , and purchased Heaven for men , nothing can remain but to declare this to them , &c. for it seems by this , they must receive and apply Christ's Righteousness by Faith , or they cannot be justified ( you say not declaratively in their own Consciences , but ) before God. And thus instead of answering , you have confirmed and yielded my first Argument , and only oppose your own Mistakes , not the sense or force of my Arguments , in all that you say to it , or the Scriptures produced to prove it . To my second Argument , recited p. 94. where I argued from God's Covenant with Abraham , and proved it to be conditional ; and yet by you acknowledged to be a pure Gospel-covenant : all that you say , is , That you have dispatched that before , in your Discourse about the Covenant of Circumcision , and therefore will say nothing to it here . In saying nothing to it here , you have said as much as you did before in the place you refer to ; and therefore finding nothing said here or there , I conclude you can say nothing to it at all . My third Argument was this . If all the Promises of the Gospel be absolute and unconditional , then they do not properly belong to the New Covenant . That cannot properly and strictly be a Covenant which is not a mutual Compact , and in which there is no restipulation , nor reobligation : 't is a naked Promise , not a Covenant . To this you answer three things . In the first branch of your Answer you impudently beg the Question , by saying , That you have proved already in your Replies to my former Arguments , that the New Covenant is wholly free and absolute . Upon this absurd Petitio Principii you make bold to invert my Argument thus in your second Reply . If all the Promises of the Gospel be wholly absolute and unconditional , they do properly and truly belong to the New Covenant : But so they are . Therefore , &c. Oh rare Disputant ! In the last place , in opposition to the Sequel of my Major Proposition , you tell me you will oppose the Judgment of Dr. Owen on Heb. 8. 10. where he saith , That a Covenant properly is a Compact or Agreement on certain terms stipulated by two or more Parties , &c. and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used , it signifies a Covenant improperly , &c. If you call this an opposition to the Sequel of my Major , either your Brains or mine do want Hellebore . Doth he not say the very same thing I do , that there must be a restipulation in ● proper Covenant ? And as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( he saith ) signifieth a Covenant improperly , but prop●rly is a Testamentary Disposition , I fully concur with him therein . But I hope a Testamentary Disposition may have a Condition in it ; to be sure such a one as I assert Faith here to be , which is the free gift of God ; and in this sense I shewed you before where the Doctor yields Faith to be the Condition of the New Covenant . My fourth Argument was this . If all the Promises of the New Covenant be absolute and unconditional , and have no respect nor relation to any grace wrought in us , or duty done by us ; then the trial of our Interest in Christ by marks and signs of Grace is not our duty , nor can we take comfort in Sanctification as it is an evidence of our Justification , &c. Your Answer is , That at this rate I may prove quidlibet à quolibet : for it doth not follow , that , because the New Covenant is absolute , therefore it hath no respect nor relation to any Grace wrought in us , nor Duty done by us , or that we may not justly take comfort in Sanctification as an evidence of our Justification . If I had a mind to learn the art of proving quidlibet à quolibet , and make my self ridiculous to others by such foolish attempts , I know no Book in the World fitter to instruct me therein , than yours . Certainly you have the knack of it , and gave us an instance of it but now , in confuting the Sequel of my Major by an Aldegation out of Dr. Owen , which expresly confirms and establishes it . But to the Point , I would willingly know how it is possible for Sanctification to be a true and certain mark and sign of Justification , when ( according to the Antinomian Principle , which you here too much comprobate and espouse ) a man may be justified before he believe , yea , before he is a man , even from the time of Christ's death , and ( as others of them speak ) from eternity . A true mark and sign must be proper to , and inseparable from that which it signifies . Now if that be true which you said before , That after Christ's fulfilling of the Law in his own person , &c. nothing can remain but to declare this to men to incline them to believe and accept it , and to prescribe in what way they shall come to inherit eternal life . If this be all that can remain to us , then nothing but the Declarations and Prescriptions of the Gospel , which are things without us , can remain to be marks and signs of Justification to us : and consequently all those to whom those Declarations and Prescriptions are made and given , have therein the marks and evidences of their Justification . But I am truly weary of such stuff . I am sure the Apostle places Vocation before Iustification , Rom. 8. 30. Whom he called , them he justified . And without an immediate Testimony from Heaven , I know not how to evidence and prove my Justification , but from , and by my faith , and other parts of Sanctification ; whereby I apprehended and applied the Righteousness of Christ : if you can prove it from the Declarations and Prescriptions of the Gospel , I cannot . My Fifth and last Argument ran thus . If the Covenant of Grace be altogether absolute and unconditional , requiring nothing to be done on our part , to entitle us to its benefits ; then it cannot be man's duty in entring Covenant with God , to deliberate the terms , count the cost , or give his consent by word , or writing , to the terms of this Covenant : for where there are no terms at all ( as in absolute Promises there are none ) there can be none to deliberate . But I shewed you , this is man's duty , from clear and undeniable Scriptures , &c. You say by way of answer hereunto , that , you must tell me , that the Scriptures do make a plain distinction betwixt the New and Everlasting Covenant which God hath been pleased to make with Sinners in Jesus Christ ; and the return of that sincere and dutiful obedience which he requires of us , by way of answer thereunto . ( 2. ) You say , there are many things , which tho promised in the Covenant , and wrought in us by the Grace of God ; are yet duties indispensably required of us in order to the participation of the full end of the Covenant in glory : and in respect hereof , we are indeed to deliberate the terms , count the cost , and give up our selves solemnly to him with sincere resolutions , &c. But then you thought I had understood there had been a vast difference betwixt God's Covenant with us , and our Covenant with God , citing Ezek. 16. 59 , 60 , 61. where God promiseth to give them their Sisters for Daughters , but not by their Covenant . And with this you compare Psal. 89. My Covenant will I not break ; where ( you say ) we find a plain distinction betwixt God's Covenant with them , and their duty to God. And lastly , you say , p. 105. that the want of a due observation of this plain Scripture-distinction , betwixt God's free and absolute Covenant made with Sinners in Christ , and our Covenants with God by way of return thereunto ; is the true reason of all our mistakes about the true nature of the Gospel-Covenant , whilst we jumble and co●found together that which the Scriptures do so plainly distinguish . To your first Answer , I say : It is true , the Scriptures do distinguish betwixt Covenant , and Covenant ; that of Works , and that of Grace . It also distinguishes the same Covenant of Grace for substance , according to its various administrations , into the Old , and New Covenant . It also distinguishes betwixt the promissory part of the same Covenant of Grace , and the restipulatory part ; not as of two opposite Covenants , ( as you distinguish them , Gen. 17. ) but as the just and necessary parts of one and the same Covenant . It also distinguishes betwixt Vows made by Men to God in some particular Cases , and the Covenant of Grace betwixt God and them . But what 's all this to your purpose ? Or in what point doth it touch my Argument ? You desire me to cast mine eye upon Ezek. 16. and Psal. 89. I have done so , and that impartially ; and do assure you , I admire why you produce them against my Argument . That in Ezek. speaks of the enlargement of the Church by the accession of the Gentiles to it ; and the sense of those words seems to me to be this ; That this enlargement of the Church is a gracious addition , or something beyond what God had ever done in his former dispensations of the Covenant to that People . And for Psal. 89. I know not what you meant to produce it for , unless it be to prove what I never denied , That notwithstanding our failures in duty towards God , God will still keep his Covenant with us ; though he will visit the Iniquities of his Covenant-p●ople with a Rod. To your second Answer , That we are to deliberate the terms , and count the cost , with respect to those duties , which are in order to the participation of the full end of the Covenant in glory : by which , I suppose , you mean Self-denial , Perseverance , &c. I have no Controversy with you about that . Our Question is , Whether there be no deliberations required of , or to be performed by men , who are not yet in Christ by justifying Faith , but under some preparatory works towards Faith ? And whether at the very time of their closing with Christ , there be not a consent of the Will unto those terms required of them ? If you say there be ( as by the places I alledged it evidently appears there are ) then you yield the point I contend for . If you say they are not before , or at the time of believing , to consider any terms , or give their consent to them by word or writing ; such an Answer would fly in the very face of those Scriptures I produced : for then a man may be in covenant without his own consent : he that deliberates not , consents not ; non consentit , qui non sentit . And therefore you durst not speak it out ( for which modesty I commend you ) and so leave me with half an answer , not touching that part , viz. Antecedent deliberations which were concerned in this Argument . And now let your most partial Friends judge , Whether from this performance of yours , you have any just ground for that vain boast which concludes your Answer , viz. That the Covenants themselves , which those Privileges are bottomed on , are now repealed , and that there is no room left for any other Argument to infer the Baptism of Infants : at least , I shall willingly commit it to the judgment of all intelligent and impartial Readers , Whether Mr. Cary hath any real ground in this performance of his , for such a Thrasonical Conclusion , such a vain and fulsome Boast ? I find that with like confidence he hath also attempted a Reply to Mr. Ioseph Whiston , a Reverend , Learned , and Aged Divine , who hath accurately and successfully defended God's Covenant with Abraham , against Mr. Cox ; and doubt not , if Mr. Cary , and his Party , have but confidence enough to expose it to the publick view , and to adventure the Cause of Infant-baptism upon it , the World will quickly see an end of this long-continued and unhappy Controversy , which hath vexed the Church of God , and alienated the Affections of good Men : and that the Wisdom of Providence hath permitted and over-ruled this last Attempt , to the singular advantage of the Truths of God , and tranquillity of good Men , whose concernment ( at this time especially ) is rather to strengthen their Faith , and heighten their Encouragements from God's gracious Covenant , than to undermine it , when all things beside it are shaking and tottering round about them . And now , Sir , for a Coronis to all those things that have been controverted betwixt us about the Covenants of God , and the right of Believers Infants to Baptism resulting from one of them , which I have asserted and argued against you in my first Answer , and you have silently and wholly pass'd over in your Reply , hoping to destroy them all at once , by proving God's Covenant with Abraham , Gen. 17. to be a pure Adam's Covenant of Works ; I judge it necessary , as matters now lie between us , to give the Reader the grounds and reasons of my Faith and Practice with respect unto the Ordinance of Infant Baptism , and that as succinctly and clearly as I can , in the following Theses ; which being laid together by an unprejudiced and considerative Reader , will , I think , amount to more than a strong probability , That it is the will of God , that the Infant-seed of Believers ought now to be baptized . But here I must remind the Reader , and beg him to review what I have said before in th● third Cause of Errors , That to arrive to satisfaction in this point , requires a due and serious search of the whole Word of God , with a sedate , rational , and impartial mind ; comparing one thing with another , though they lie scattered at a distance in the Scriptures ; some in the Old Testament , and some in the New. Bring but these things to an interview , as we do in discovering the change of the Sabbath , and we may arrive unto a due satisfaction of the Will of God herein . This , I confess , calls for strength of mind , great sedulity , attention and impartiality ; and yet what man would think all this too much , if it were but to clear his Childrens Title unto a small Earthly Inheritance ? I intend not to give the Reader here an account of all the Arguments drawn from several Scripture Topics by the strenuous Defenders of Infants Baptism ; but to keep only to the Arguments drawn from God's Covenant with Abraham , Gen. 17. which is the Scripture mainly controverted betwixt us : You affirming boldly and dangerously , that Covenant to be no other than an Adam's Covenant of Works ; and I justly denying and abhorring your Position upon the grounds and reasons before given , which you neither have , nor ever will be able to destroy . Now that the Reader , who hath neither time , nor ability , to reade the Larger , and more elaborate Treatises on this Subject , may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in one short view , see the deduction of Believers Infants right to Baptism from this Gospel-covenant of God with Abraham , I shall gather the substance of what I contend for , and lay it as clearly as I can before the Eyes of my Reader in the following Theses ; which being distinctly considered as to the evident truth of each , and then rationally compared one with the other , he will see how each fortifies other , and how all together do strongly confirm this Conclusion , That the Infants of Believers under the Gospel , as they naturally descend from Abraham's Spiritual Seed , are therefore Partakers at least of the External Privileges of the visible Church , and therefore ought now to be baptized . Thesis I. It hath pleased God in all Ages of the World , since man was created , to deal with his Church and People by way of Covenant , and in the same way he will still deal with them unto the end of the World. God might have dealt with us in a supream way of mere Sovereignty and Dominion , commanding what Duties he pleased , and establishing his Commands by what Penalties he had pleased , and never have brought himself under the tye and obligation of a Covenant to his own Creatures : but he chuses to deal familiarly with his People , the way of Covenanting being a familiar way , 2 Sam. 7. 19. Is this the manner of men , O Lord God! or ( as Iunius renders it ) and that after the manner of men , O Lord God! 'T is a way full of condescending grace and goodness : he is willing hereby his People should know what they may certainly expect from their God , as well as what their God requires of them . Hereby also he will furnish them with mighty Pleas and Arguments in Prayer , succour their Faith against Temptations ; strengthen their hands in duties of Obedience , sweeten their Obedience to them , and discriminate his own People from the World. As soon therefore as man was created and placed in Paradise , being made upright , and throughly furnished with Abilities lities perfectly and compleatly to obey all the Commands of his Maker ; the Lord immediately entred into the Covenant of Works with him , and with all his natural Posterity in him : and in this Covenant his standing or falling was according to the perfection and constancy of his personal Obedience , Gen. 2. 17. Gal. 3. 10. But in this First Covenant of Works no provision at all was made for his recovery ( in case of the least failure ) by his repentance or better obedience ; but the Curse immediately seized both Soul and Body : and Sin by the Fall entring into Man's nature , totally disabled him to the perfect performance of any one Duty , as that Covenant required it to be done , Rom. 8. 3. nor would God accept any Repentance , or after-endeavours , in lieu of that perfect Obedience due by Law. So that from the Fall of Adam , to the end of the World , this Covenant ceaseth as a Covenant of Life , or a Covenant able to give Righteousness and Life unto all Mankind for evermore , Rom. 3. 20. Therefore by the deeds of the Law there shall no stesh be justified in his sight . Gal. 2. 16. ●y the works of the Law shall no 〈◊〉 justified . Gal. 3. 11. But that no Man is justified by the Law in the sight of God , is evident . And it being so evident , that Righteousness and Life being for ever impossible to be obtained upon the terms of Adam's Covenant , it must therefore be a self-evident truth , That since the Fall , God never did , and to the end of the World he never will open that way or door to Life ( thus block'd up by an absolute impossibility ) for the justification and salvation of any Man. Thesis II. Soon after the violation and cessation of this first Covenant , as a Covenant of Life , it pleased the Lord to open and publish the second Covenant of Grace by Iesus Christ , the first dawning whereof we find in Gen. 3. 15. where the Seed is promised which shall bruise the Serpent's head . And though this be but a very short , and somewhat obscure discovery of Man's Remedy and Salvation by Christ ; yet was it a joyful sound to the ears of God's people , it was even life from the dead to the Believers of those times . For we may rationally conclude , That that space of time betwixt the breaking of the first , and making of the second Covenant ; was the most dismal period of time that ever the World did , or shall see . This Covenant of Grace now took place of the Covenant of Works , comprehended all Believers in the bosom of it . The Covenant of Works took place from the time it was made until the fall of Adam , and then was abolished as a Life-giving Covenant . The second Covenant took place from the time it was made soon after the fall , and is to continue to the end of the World. And these only are the two Covenants God hath made with Men ; the latter succeeding the former , and commencing from its expiration ; but both cannot possibly be in force together at the same time , and upon the same persons , as co-ordinate Covenants of Life and Salvation . For in co-ordination they expel and destroy each other , Gal. 5. 4. Whosoever of you are justified by the Law , ye are fallen from Grace . The first Covenant was a Covenant without a Mediator ; the second is a Covenant with a Mediator . Place a Believer under both at once , or put these two Covenants in co-ordination , and that which results will be a pure contradiction , viz. That a Man is saved without a Mediator , and yet by a Mediator . Moreover , if there be a way to Life without a Mediator , there was no need to make a Covenant in and with a Mediator ; nor can those words of Christ be true , Ioh. 4. 6. I am the way , the truth , and the life : no man cometh to the Father but by me . The Righteousness of the first Covenant was within Man himself ; the Righteousness of the second Covenant is without Man in Christ. Put these two in co-ordination , and that which results is as pure a contradiction as the former ; viz. That a Man is justified by a Righteousness within him , and yet is justified by a Righteousness without him ; expresly contrary to the Apostle's conclusion , Rom. 3. 20. Therefore by the deeds of the Law there shall no flesh be justified in his sight . It is therefore an intolerable absurdity to place believers under both these Covenants at the same time ; under the Curse of the first , and Blessing of the second . For whensoever the state of any person is changed by Justification , his Covenant is changed with his State , Col. 1. 13. 'T is as unimaginable that a Believer should thus stand under both Covenants , as it is to imagine that a Man may be born of two Mothers , Gal. 4. 22 , 23 , 24 , 25. or a Woman lawfully Married to two Husbands , Rom. 7. 1 , 2 , 3 , 4. and more absurd ( if it be possible any thing can be more absurd ) to attribute the most glorious privilege of the Covenant of Grace , ( viz. I will be a God to thee , and to thy seed after thee , Gen. 17. 7. ) to the impotent and abolished Covenant of Works ; both which absurdities are asserted in defence of Antipoedobaptism . And though it be true , that after the first Edition of the Covenant of Grace , the matter of the first Covenant was represented to the Israelites in the Moral Law ; yet that representation was intended and designed to be subservient , and added to the Promise , Gal. 3. 19. and so ( as an Acute and Learned Divine * speaks ) the very Decalogue or Moral Law it self pertained to the Covenant of Grace ; yea , in some sort flowed out of this Covenant , as it was promulged by the Counsel of God to be serviceable to it ; both anteccdently to lead Men by the conviction of sin , fear of wrath , and self-despair , to the Covenant of Grace ; and also consequently as it is a pattern of Obedience and Rule of Holiness . For had it been published as a Covenant designed intentionally to its primitive use and end , it had totally frustrated the Covenant of Grace . Thesis III. Though the primordial Light or first glimmerings of this Covenant of Grace , were comparatively weak and obscure ; yet from the first publication of it to Adam , God in all Ages hath been amplifying the privileges , and heightning the glory of this second Covenant in all the after expressures and editions of it unto this day , and will more and more amplify and illustrate it to the end of the World. That first Promise , Gen. 3. 15. is like the first small Spring or Head of a great River , which the farther it runs , the bigger it grows by the accession of more Waters to it . Or like the Sun in the Heavens , which the higher it mounts , the more bright and glorious the day still grows . In that period of time , betwixt Adam and Abraham , we find no token of God's Covenant ordered therein to be applied to the Infant-Seed of Believers . But in that second Edition of the Covenant to Abraham , the privileges of the Covenant were amplified , and his Infant-Seed , not only taken into the Covenant ( as they were before ) but also added to the visible Church , by receiving the token of the Covenant , which then was Circumcision ; and so here is a great addition made to the visible Church , even the whole Infant Off-spring of adult Believers . From that period , until the coming of the Messiah in the flesh , the Iewish Church , and their Infant-Seed , except only some few Proselytes out of the Gentile Nations , made up the visible Church of God , and the poor Gentiles were without Christ , being aliens from the Common-wealth of Israel , and strangers from the Covenants of Promise , having no hope , and without God in the World , Ephes. 2. 12. but in this glorious third period , the Covenant again enlarges it self more than before , and the Privileges of it are no longer limited and restrained to the Iewish Believers and their Infant-Seed ; but the Gentiles also are taken into the Covenant , and the door of Faith was opened unto them , Acts 14. 27. the partition-wall was now broken down , which separated the Church from the Gentile World , Eph. 2. 14. This was a glorious enlargement of the Covenant , and many glorious Prophecies and Promises were fulfilled in it ; such as those , Isa. 11. 10. and 42. 1 , 6. 49. 22. 54. 3. 60. 3 , 5 , 11 , 16. 62. 2 , &c. And though the Covenant , as to its external part , seems to have lost ground in the breaking off of the Iewish Nation from the Church ; yet , like the Sea , what it loses in one place , it gains with advantage upon another ; the addition of many Gentile-Nations to the Church , more than recompences for the present breaking off of that one Nation of the Iews . And indeed they are broken off but for a time ; for God shall Graff them in again , Rom. 11. 23. This therefore being the design of God , and steddy Course of his Covenant of Grace , more and more to enlarge it self in all Ages ; nothing can be more opposite to the nature of this Covenant , than to narrow and contract its privileges in its farther progress , and cut off a whole Species from it , which it formerly took in . Thesis IV. It is past all doubt and contradiction , that the Infant-Seed of Abraham , under the second edition of the Covenant of Grace , were taken with their believing Parents into God's gracious Covenant , had the Seal of that Covenant applied to them , and were thereby added to the visible Church , Gen. 17. 7 , 8 , 9 , 10 , 11. which was a gracious Privilege of the Covenant superadded to all the former , and such as sweeps away all the frivolous and groundless cavils and exceptions of those that object the incapacity of Infants to enter into Covenant with God , or receive benefit from the external privileges of the visible Church . Nor can the subtilest enemy to Infants Baptism , give us a convincing reason why the Infants of Gentile Believers are not equally capable of the same benefits that the Infants of Iewish Believers were , if they still stand under the same Covenant that the former stood under ; and God hath no where repealed the gracious Grant formerly made to the Infant-Seed of his Covenant-people . Thesis V. It is to me clear beyond all contradiction , from Rom. 11. 17. If some of the branches be broken off , and thou being a wild Olive-tree , wert grafted in amongst them , and with them partakest of the root and fatness of the Olive-tree : I say , I can scarce desire a clearer Scripture-light than this Text gives , to satisfy my understanding in this case , That when God brake off the unbelieving Iews from the Church , both Parents and Children together ; the Believing Gentiles , which are as truly Abraham's Seed as they were , Gal. 3. 29. yea , the more excellent Seed of Abraham , were implanted or ingrafted in their room , and do as amply enjoy the Privileges of that Covenant , both internal and external , for themselves , and for their Infant-Seed , as ever any Members of the Iewish Church did or could do . Our Adversaries in this Controversy do pitifully and apparently shuffle here , and invent many strange and unintelligible distinctions to be-cloud the light of this famous Text. What they are , and how they are ba●fled , the Reader will easily discern from what hath already pass'd betwixt my Antagonist and me , in p. 108 , &c. of my Vindiciae Legis & foederis . It is plain , that Abraham is the root , the Olive-tree the Visible Church ; the Sap and Fatness of the Olive , are Church Ordinances and Covenant-Privileges ; the Gentile Believers , who are Abraham's Seed according to Promise , are the ingrafted Branches standing in the place of the natural Branches , and with them , or in like manner as they did , partaking of the Root and Fatness of the Olive-Tree , that is , as really and amply enjoying all the immunities , benefits and privileges of the Church and Covenant ( amongst which the initiating Sign was one , and a chief one too ) as ever the natural Branches that were broken off , that is , the Iewish Parents and their Children , did or might have done . And to deny this ( as before was noted ) is to straiten Covenant-privileges in their farther progress . Thesis VI. Suitably hereunto we find , that no sooner was the Christian Church constituted , and the Believing Gentiles by Faith added to it ; but the Children of such Believing Parents are declared to be foederally Holy , 1 Cor. 7. 14. and the unbelieving Iews , who were superstitiously fond of Circumcision , and prejudiced against Baptism as an injurious innovation , are by the Apostle perswaded to submit themselves to it , Acts 2. 38 , 39. assuring them , that the same Promise , viz. I will be a God to thee , and to thy seed after thee , is now as effectually sealed to them and their Children by Baptism , as it was in the former Age by Circumcision : And that the Gentiles which are yet a far off , whenever God shall call them , shall equally enjoy the same Privilege , both for themselves and for their Children also . We also find a Commission given by Christ to the Disciples , Matt. 28. 19 , 20. To disciple all nations , baptizing them , &c. from which Discipleship , Infants ought not to be excluded , Acts 15. 10. Yea , we find , that as at the institution of Circumcision , Abraham the Father and Master of the Family was first circumcised in his own person , and then his whole houshold , Gen. 17. 23 , 24. Answerably , as soon as any person by Conversion , or publick profession of Faith , became a visible Child of Abraham , that person was first Baptized , and the whole Houshold with him or her , Acts 16. 33. 15. 'T is unreasonable to put us upon the proof , that there were Infants in those Houses ; it being more than probable , that in such frequent Baptizing of Housholds belonging to Believers , there were some Infants ; but if there were none , 't is enough for us to prove from their foederal holiness , 1 Cor. 7. 14. and the extent of God's Promise to them , Acts 2. 38 , 39. If there had been never so many Infants in those Housholds , they might and ought to have been Baptized . How the true sense and scope of the two last mentioned Scriptures are maintained and vindicated against Mr. Cary's corrupt glosses and interpretations ; see my Vindiciae Legis & Foederis , pag. 90. 91. We do not lay the stress of Infants Baptism upon such strictures as the Baptizings of the Housholds of Believers , or Christ's taking up in his Arms , and blessing the little ones that were brought to him . These and many other such things found in the History of Christ , and Acts of the Apostles , have their use and service to fortify that Doctrine . But if we can produce no example of any Believer's Infant Baptized , the merit of the Cause lies not in the matter of fact , but Covenant-right . For our Adversaries themselves , if we go to matter of fact , will be hard put to it to produce us one instance out of the New-Testament of any Child of a Believing Christian whose Baptism was deferred , or by Christ or his Apostles ordered to be deferred , until he attained the years of maturity , and made a personal profession of Faith himself . Thesis VII . The change of the Token and Seal of the Covenant from Circumcision to Baptism , will by no means infer the change or diversity of the Covenants , especially when the latter comes into the place , and serves to the same use and end with the former , as it is manifest Baptism doth , from Col. 2. 11 , 12. as hath been , I think , sufficiently argued against Mr. Cary 's glosses and exceptions , pag. 100 , 101. of my Vindiciae Legis & Foederis . The Covenant is still the same Covenant of Grace , though the external initiating sign be changed . For what is the substantial part of the Covenant of Grace now , but the same it was to Abraham and his Seed before ? Is not this our Covenant of Grace , Heb. 8. 10. I will be to them a God , and they shall be to me a people ? And in what words was Abraham's Covenant expressed , Gen. 17. 7. I will establish my Covenant between me and thee , and thy seed after thee in their generations for an everlasting Covenant , to be a God unto thee and to thy seed after thee . This makes Abraham's Covenant , sealed to him and his Seed , as truly and properly the Covenant of Grace , as that which Baptism now seals to Believers and their Seed . The rash ignorance of those that affirm , God may become a People's God in the way of a special interest , by virtue of the broken and abolished Covenant of works , rather deserves sharp reprehension , and sad lamentation , than a confutation ; which , nevertheless out of respect to my Friend Mr. Cary , I have given it in its proper place in this Rejoynder . I hope by this time I have made it evident , That the defenders of Infants Baptism , as it is established upon God's Covenant with Abraham , Gen. 17. have not so mistaken their Ground , as Mr. Cary hath , by his endeavours to carry that Covenant as an Adam's Covenant of Works , through such a multitude of other errors and absurdities , as he draws along with it in his way of reasoning . A Postscript to Mr. Cary. SIR , I Resolved not to disturb my mind with your passionate provoking Language , at least whil'st I was busily employed in searching for Reason and Argument ( two scarce Commodities ) amongst heaps of vain and fulsome words . Nor will I now imitate your folly and rudeness , lest I become an Offender , whilst I am to act the part of a Reprover . When I read your Title , A Iust and Sober Reply , and presently fell in among rude insults , silly evasions , and such inartificial discourses as follow in your Book ; I began to challenge you in my thoughts , for matching such bad stuff with so fair and lovely a Title : But a second thought quickly corrected the former ; for I considered no Man living could justly forbid the Marriage betwixt your Book and its Title , since there is not the least kindred or relation between them . Had your Answers been just , you would have observed the Rules of a Respondent , which you have not done : And if they had been sober , you had never been so free in your reproaches , and sparing in your Arguments as you have been . Is this the Man , of whom it is said in the Epistle to his Solemn Call , That his Lines are free from reflection and reproach towards those of the perswasion he contends with ? Is this my old friendly Neighbour ? It calls to my mind the Italian Proverb , God keep us from our Friends , and we will do what we can to keep our selves from our Enemies . And though you act the part of an Enemy , you shall be my Friend whether you will or no. If you will not be my Friend out of Love , I will make you so by a good improvement of your Hatred . I have been musing with my self , what might be the true cause of all your rage against my Book ; One while I thought it proceeded from want of discretion , that you were not able to distinguish betwixt an Adversary in a Controversie , and an Adversary to the Person ; but thought every blow that was given to your Error , must needs be a mortal wound to your Reputation . But , Sir , how close and smart soever my Discourses against your Errors be , I 'm sure they are more full of civility and respect to you , than such a Reply as you have made deserves : And if in exposing your Errors , your Reputation be expos'd , you must blame them for occasioning it , and not me . Some times I thought it an effect of your Policy , that when followed close , and hard put to it , you endeavoured an escape this way . Camero speaking of this kind of subtilty in his Adversaries , saith , Faciunt quod quarundam ferarum ingenium est , ut foetore & graveolenti● , defectae jam viribus , ac fractae venatorem abigunt . Some cunning Animals , as Foxes , &c. when pursued at the heels , drive away both Dogs and Huntsmen with their intolerable stench . And Hierom long ago told Helvidius , his Adversary , Arbitror te veritate convictum , ad maledicta converti ; being vanquished by Truth , he betook himself to ill Language . After the same manner you act here , being no longer able to defend your self by solid and sober ratiocination , you trust to your faculty in crimination . Bad Causes only drive Men into such refuges . In a word , I am satisfied nothing but your extravagant zeal for your Idolized Opinion , could have thrown you into such disingenuous Methods and Artifices as these . The Ephesians were quiet enough till their Diana began to totter . Your passionate Outcries signify to me , something is touched to the quick , which you are more fondly in love with than you ought . When one told Luther what hideous Out-cries his Enemies made against him , and how they reviled him in their Books : I know by their roaring ( said he ) that I have hit them right . You tell me in your Reply , p. 24. That you perceive I have a mighty itch to find out your Absurdities . I wish , Sir , you were no more troubled with the itch after them , than I am after the discovery of them . Had I affected such Employments , I could easily have gathered three to one out of your Book , more than I did : And have represented those I gather'd , much more odiously ( and yet justly ) than I did . But Friendship constrain'd me to handle them ( because yours ) as gently as I could . I might have justly charg'd you from what you say , p. 174 , 175. of your Solemn Call : where you place all the Believers on Earth , without exception of any , under the Covenant of Works , as a ministration of Death and Condemnation ; and the severest Penalties of a dreadful Curse : I might thereupon have justly charg'd you for presenting to the World such a monstrous Sight as was never seen before since the Creation , viz. A whole Church of condemned and cursed Believers . This I might as well have charged upon your Position , and done it no wrong . I could tell you from what you say , p. 76. of your Reply , That God doth indeed in the Covenant of Works make over himself to Sinners , to be their God in a way of special Interest ; but it being upon such hard terms , that it is utterly impossible that way to attain unto life , &c. I could justly have told you , That these Passages of yours , drop pure nonsense upon the Reader 's Understanding : as if Salvation were impossible to be attain'd by the same Covenant wherein God becomes our God , and makes over himself by way of special interest , to us . Had I had an itch to expose the Burlesque and ridiculous Stuff , which lies obvious enough in your Book ; I should then have told your Reader , That according to your Doctrine , how opposite and inconsistent soever the two Covenants of Works and Grace be , yet the same Subjects , viz. Believers , may at once , not only stand under them both , but that the same common Seal , viz. Circumcision , equally ratifies and confirms them both ; for you allow in your Call , p. 205. That it sealed the Covenant of Grace to believing Abraham , and yet was a Seal of the Covenant of Works , yea the very condition of that Covenant , as you frequently affirm it to be . Vide , p. 81. of your Reply , and Passim . I could as easily and justly have told you , That the most malicious Papist could scarcely have invented a more horrid Reproach against our famous Orthodox Protestant Divines , than you ( I dare not say maliciously , but ) ignorantly have done , when you charge such men as Mr. Francis Roberts , Mr. Obadiah Sedgwick ; and indeed all that assert the Law , complexly taken , to be an obscurer Covenant of Grace ; that they comprize perfect doing with the consequent Curse for non-performance ; and believing in Christ unto life and salvation in one and the same Covenant . This is an intolerable abuse of yours , p. 5. of your Reply . They generally assert the Law , in that complex sense and latitude you take it , to be a true Covenant of Grace , though more obscurely administred ; and that the distinction of the Covenants into Old and New , is no parallel distinction with that of Works and Grace , or Christ's and Adam's Covenant . Your publick recantation of the Injury you have done the very Protestant Cause herein , is your unquestionable duty , yet scarce a due reparation of the Injury . In a word , I cannot but look upon it as a discovery of your great weakness , That when you meet with such a difficulty as poses your Understanding , and you cannot possibly reconcile with your Notion ; as that of Paul's circumcising Timothy , and you affirming that the very act of Circumcision did in its own nature oblige all on whom it pass'd , to the perfect observation of the Law for Righteousness . You will rather chuse to leave the blessed Apostle in a contradiction to his own Doctrine , than to your vain Notion ; For what do you say , p. 95. of your Reply ? That however the case stood in that respect , this is certain , &c. It also argues weakness in you to insist upon , aggravate , jeer , and reproach at that rate you do , p. 83. of your Reply . For the mistake , and misplacing of one Figure , viz. Gen. 12. for Gen. 17. as if the merit of the whole Cause depended on it . The like I may say of your charging me with Nonsense , for putting Gen. 17. 7 , 8. for Gen. 17. 9 , 10. when yet you your self , p. 205. of your Call , tell us , That Circumcision was appointed as a Sign or Token of the Covenant , Gen. 17. 7 , 8 , 9. What pitiful Trifles are these to raise such a mighty triumph upon ? When Dureus accused our famous Whitaker for one or two trivial verbal Mistakes , Whitaker return'd him the same Answer I shall give you , Benè habet , his in rebus non vertuntur fortunae Ecclesiae . 'T is well the Case of the Church depends not upon such Trifles . For a Conclusion ; I do seriously w●rn all men to beware of receiving Doctri●es so destructive to the great Truths of the Gospel as these are . And I do solemnly profess , I have not designedly strained them , to cast reproach upon him that publish'd them ; But the matters are so plain , that if Mr. Cary will maintain his Positions , not only my self , but every intelligent Reader , will be easily able to fasten all those odious Consequents upon him , after all his Apologies . Sir , in a word , I dare not say , but you are a good Man ; but since I read your two Books , you have made me Think more than once of what one said of Ionah after he had read his History , that he was a strange Man of a good Man ; yet as strange a good Man as you are , I hope to meet you with a sounder Head , and better Spirit , in Heaven . The Second APPENDIX : Giving a brief Account of the Rise and Growth of ANTINOMIANISM ; the deduction of the principal Errors of that Sect : With modest and seasonable Reflections upon them . THE Design of the following Sheets , cast in as a Mantissa to the foregoing Discourse of Errors , is principally to discharge and free the Free-grace of God from those dangerour Errors , which fight against it under its own Colours ; partly to prevent the seduction of some that stagger ; and lastly , ( though least of all ) to vindicate my own Doctrine , the scope and current whereof hath always been , and shall ever be , to exalt the Free-grace of God in Christ , to draw the vilest of Sinners● to him , and relieve the distressed Consciences of Sin-burthened Christians . But notwithstanding my utmost care and caution , some have been apt to censure it , as if in some things it had a tang of Antinomianism : But if my publick or private Discourses be the faithful Messengers of my Judgment and Heart , ( as I hope they are ) nothing can be found in any of them casting a friendly aspect upon any of their Principles , which I here justly censure as erroneous . Three things I principally aim at in this short Appendix . 1. To give the Reader the most probable Rise of Antinomianism . 2. An Account of the principal Errors of that Sect. 3. To confirm and establish Christians against them , by sound Reasons back'd with Scripture-authority . And I. Of the Rise of Antinomianism . The Scriptures foreseeing there would arise such a sort of Men in the Church as would wax wanton against Christ , and turn his Grace into lasciviousness ; hath not only precautioned us in general to beware of such Opinions as corrupt the Doctrine of Free-grace , Rom. 6. 1 , 2. Shall we continue in sin that grace may abound ? God forbid : but hath particularly indigitated and marked those very Opinions by which it would be abused , and made abundant provision against them ; as namely , 1. All slighting and vilifying Opinions or Expressions of the Holy Law of God , Rom. 7. 7 , 12. 2. All Opinions and Principles inclining men to a careless disregard and neglect of the Duties of Obedience , under pretence of Free-grace and Liberty by Christ , Iam. 2. Matth. 25. 3. All Opinions neglecting or slighting Sanctification as the evidence of our Justification , and rendring it needless or sinful to try the state of our Souls by the Graces of the Spirit wrought in us , which is the principal scope of the First Epistle of Iohn . Notwithstanding , such is the wickedness of some , and weakness of others , that in all Ages ( especially the last past , and present ) men have audaciously broken in upon the Doctrine of Free-grace ; and notoriously violated and corrupted it , to the great reproach of Christ , scandal of the World , and hardning of the Enemies of Reformation . Behold ( saith Contzen the Iesuit on Matth. 24. ) the fruit of Protestantism , and their Gospel-preaching . Nothing is more opposite to looseness than the Free-grace of God , which teacheth us , That denying all ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . Nor can it without manifest violence be made pliable to such wicked purposes . And therefore the Apostle tells us , Iude 4. That this is done by turning the Grace of our Lord into lasciviousness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transferring it , scil . foedâ interpretatione , by a corrupt , abusive interpretation , to such uses and purposes as it abhors . No such wanton , licentious Conclusions can be inferr'd from the Gospel-doctrines of Grace and Liberty , but by wresting them against their true scope and intent , by the wicked Arts and Practices of Deceivers upon them . The Gospel makes Sin more odious than ever the Law did , and discovers the punishment of it in a more severe and dreadful manner , than ever it was discovered before , Heb. 2. 2 , 3. For if the word spoken by Angels were stedfast , and every transgression and disobedience received a just recompence of reward ; How shall we escape if we neglect so great salvation ? It shews our obligations to duty , to be stronger than ever ; and our encouragements to holiness greater than ever ; 2 Cor. 7. 1. and yet corrupt Nature will be still tempting men to corrupt and abuse it . The more luscious the Food is , the more men are apt to surfeit upon it . This perversion and abuse of Free-grace and Christian-liberty , is justly chargeable ( though upon different accounts ) both upon wicked , and good Men. Wicked Men corrupt it designedly , that by entitling God to their Sins , they might sin the more quietly and securely . So the Devil instigated the Heathens to sin against the Light and Law of Nature , by representing their gods to them as drunken and lascivious Deities . So the Nicolaitans , and School of Simon , and after them the Gnosticks , and other Hereticks , in the very dawning of Gospel Light and Liberty , began presently to loose the bond of restraint from their Lusts , under pretence of Grace and Liberty . The Aetiani blushed not to teach , That Sin , and perseverance in Sin , could hurt the Salvation of none , so that they would embrace their Principles . How vile and abominable Inferences the Manichaeans , Valentinians , and Cerdonites , drew from the Grace and Liberty of the Gospel in the following Ages , I had rather mourn over , than recite . And if we come down to the 15 th Century , we shall find the Libertines of those days as deeply drenched in this Sin , as most that went before them . Calvin mournfully observes , That under pretence of Christian-liberty , they trampled all Godliness under foot . The vile Courses their loose Opinions soon carried them into , plainly discovered for what intents and purposes they were projected and calculated : and he that reads the Preface to that Grave and Learned Mr. Thomas Gataker's Book , entituled , God's Eye upon Israel , will find , That some Antinomians of our days are not much behind the worst and vilest of them . One of them cries out , Away with the Law , away with the Law , it cuts off a man's Legs , and th●n bids him walk . Another saith , T is as possible for Christ himself to sin , as for a Child of God to sin . That if a man by the Spirit know himself to be in the state of grace , though he be drunk , or commit murther , God sees no sin in him : with much more of the same Bran , which I will not transcribe . But others there be , whose Judgments are unhappily tainted and leavened with these loose Doctrines ; yet being in the main godly persons , they dare not take liberty to sin , or live in the neglect of known duties , though their Principles too much incline that way . But though they dare not , others will , who imbibe corrupt notions from them ; and the renowned Piety of the Authors will be no antidote against the danger , but make the Poison operate the more powerfully , by receiving it in such a vehicle . Now it is highly probable such men as these might be charmed into such dangerous Opinions upon such accounts as these . ( 1. ) 'T is like some of them might have felt in themselves the anguish of a perplexed Conscience under sin ; and not being able to live with these terrors of the Law , and dismal fears of Conscience , might too hastily snatch at those Doctrines which promise them relief and ease , as I noted before in the 5th Cause of my Treatise of Errors . And that this is not a guess at random , will appear from the very Title-page of Mr. Saltmarsh's marsh's Book of Free-grace , where ( as an inducement to the Reader to swallow his Antinomian Doctrine ) he shews him this curious Bait. It is ( saith he ) an experiment of Iesus Christ upon one who hath been in the bondage of a troubled Conscience at times for the space of about twelve years , till now upon a clearer discovery of Iesus Christ in the Gospel , &c. ( 2. ) Others have been induced to espouse these Opinions from the excess of their Zeal against the Errors of the Papists , who have notoriously corrupted the Doctrine of Iustification by Free-grace ; decried imputed , and exalted inberent Righteousness above it . The Papists have designedly and industriously sealed up the Scriptures from the People , lest they should there discover those sovereign and effectual Remedies which God hath provided for their distressed Consciences , in the riches of his own Grace , and the meritorious Death of Christ ; and so all their Masses , Pilgrimages , Auricular Confessions , with all their dear Indulgences , should lie upon their hands as stale and cheap Commodities . Oh , ( said Stephen Gardiner ) let not this gap of Free-grce be op●ned to the People . But as soon as the Light of Reformation had discovered the Free-grace of God to Sinners , ( which is indeed the only effectual remedy of distressed Consciences ) and by the same Light the horrid Cheats of the Man of Sin were discovered ; all good men , who were enlightened by the Reformation , justly and deeply abhorred Popery , as the Enemy of the Grace of God , and true Peace of Conscience , and fixed themselves upon the sound and comfortable Doctrines of Justification by Faith through the alone Righteousness of Christ. Mean while thankfully acknowledging , that they which believe , ought also to maintain good Works . But others there were , transported by an indiscreet Zeal , who have almost bended the Grace of God as far too much the other way , and have both spoken and written many things very unbecoming the Grace of God , and tending to looseness and neglect of Duty . ( 3. ) 'T is manifest that others of them have been ingulphed , and suckt into those dangerous Quick-sands of Antinomian Errors , by separating the Spirit from the written Word : If once a man pretend the Spirit without the Scriptures to be his Rule , whither will not his own deluding Fancies carry him under a vain and sinful pretence of the Spirit ! In the Year 1528. when Helsar , Traier and Seekler , were confuted by Hallerus ; and their Errors about Oaths , Magistrates , and Paedo-baptism were detected by him , and by Colvius at Bern , that which they had to say for themselves was , That the Spirit taught them otherwise than the letter of the Scriptures speaks . So dangerous it is to separate what God hath conjoined , and father our own Fancies upon the Holy Spirit . ( 4. ) And it is not unlike , but a comparative weakness and injudiciousness of mind meeting with a fervent zeal for Christ , and his Glory , may induce others to espouse such taking and plausible , tho pernicious , Doctrines . They are not aware of the dangerous Consequences of the Opinions they embrace , and what looseness may be occasioned by them . I speak not of Occasions taken , but given , by such Opinions and Expressions . A good Man will draw excellent Inferences of duty from the very same Doctrine . Instance that of the shortness of time , from whence the Apostle infers abstinence , strictness and diligence , 1 Cor. 7. 29. but the Epicure infers all manner of dissolute and licentious practices , Let us eat and drink ; for to morrow we shall die , 1 Cor. 15 22. The best Doctrines are this way liable to abuse . But let all good men beware of such Opinions and Expressions as give an handle to wicked men to abuse the Grace of God , which haply the Author himself dare not do , and may strongly hope others may not do : but if the Principle will yield it , 't is in vain to think corrupt Nature will not catch at it , and make a vile use , and dangerous improvement of it . For example ; If such a Principle as this be asserted for a truth before the World , That men need not fear that any , or all the Sins they commit , shall do them any hurt ; let the Author , or any man in the World warn , and caution Readers ( as the Antinomian Author of that Expression hath done ) not to abuse this Doctrine , 't is to no purpose . The Doctrine it self is full of dangerous Consequents , and wicked men have the best skill to infer and draw them forth to cherish and countenance their Lusts : that which the Author might design for the relief of the distressed , quickly turns it self into poison in the bowels of the wicked ; nor can we excuse it by saying any Gospel-truth may be thus abused : for this is none of that number ; but a Principle that gives offence to the godly , and encouragement to the ungodly . And so much as to the rise and occasion of Antinomian Errors . II. In the next place , let us view some of the chief Doctrines commonly called Antinomian , amongst which there will be found a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the radical and most prolifique Error , from which most of the rest are spawned and procreated . Error I. I shall begin with the dangerous mistake of the Antinomians in the Doctrine of Iustification . The Article of Justification is deservedly stiled by our Divines , Articulus stantis , vel cadentis Religionis , the very Pillar of the Christian Religion . In two things however I must do the Antinomians right . ( 1. ) In acknowledging , that though their Errors about Justification be great and dangerous , yet they are not so much about the substance , as about the mode of a Sinner's Justification : An Error far inferior to the Error of the Papists , who depress the Righteousness of Christ , and exalt their own inherent Righteousness in the business of Justification . ( ● . ) I am bound in charity to believe , that some among them do hold those Errors but speculatively , whilst the Truth lies nearer their hearts , and will not suffer them to reduce their own Opinions into practice . Now as to their Errors about Justification , the most that I have read do make Iustification to be an immanent and eternal act of God ; and do affirm , the Elect were justified before themselves , or the World , had a being . Others come lower , and affirm , the Elect were justified at the time of Christ's death . With these Dr. Crisp harmonizes . Error II. That Justification by Faith is no more but a manifestation to us of what was really done before we had a being . Hence Mr. Saltmarsh thus defines Faith. It is ( saith he ) a being perswaded more or less of Christ's love to us ; so that when we believe , that which was hid before , doth then appear . God ( saith another ) cannot charge one sin upon that man , who believes this truth , That God laid his Iniquities upon Christ. Error III. That men ought not to doubt of their Faith , or question , Whether they believe or no. Nay , That we ought no more to question our Faith , than to question Christ. Saltm . Of Free-grace , p. 92 , 95. Error IV. That Believers are not bound to confess Sin , mourn for it , or pray for the forgiveness of it : because it was pardoned before it was committed ; and pardoned Sin is no Sin. See Eaton 's Honey-comb , p. 446 , 447. Error V. They say , that God sees no Sin in Believers , whatsoever Sins they commit . Some of them , as Mr. Town , and Mr. Eaton , speak out , and tell us , That God can see no Adultery , no Lying , no Blasphemy , no Cozening in Believers : For though Believers do fall into such Enormities ; yet all their Sins being pardoned from Eternity , they are no Sins in them . Town 's Assertions , 96 , 97 , 98. Eaton's Honey-comb , chap. 7. p. 136 , 137. with others of a more pious Character than they . Error VI. That God is not angry with the Elect , nor doth he smite them for their Sins ; and to say that he doth so , is an injurious Reflection upon the Justice of God. This is avouched generally in all their Writings . Error VII . They tell us , That by God's laying our Iniquities upon Christ , he became as compleatly sinful as we , and we as compleatly righteous as Christ. Vide Dr. Crisp , p. 270. Error VIII . Upon the same ground it is that they affirm , That Believers need not fear either their own Sins , or the Sins of others ; for that neither their own , nor any other mens Sins , can do them any hurt , nor must they do any duty for their own Salvation . Error IX . They will not allow the New Covenant to be made properly with us , but with Christ for us ; and that this Covenant is all of it a Promise , having no Condition on our part . They do not absolutely deny that Faith , Repentance and Obedience , are Conditions in the New Covenant ; but say , They are not Conditions on our part , but Christ's ; and that he repented , believed , and obeyed , for us . Saltmarsh , of Free-grace , p. 126 , 127. Error X. They speak very slightingly of trying our selves by marks and signs of Grace . Saltmarsh often calls it a weak , low , carnal way ; but the New-England Antinomians , or Libertines , call it a fundamental Error , to make Sanctification an evidence of Justification ; that it is to light a Candle to the Sun ; that it darkens our Justification ; and that the darker our Sanctification is , the brighter our Justification is . See their Book , entitled , Rise , Reign . Error 72. In this Breviate , or summary Account of Antinomian Doctrines , I have only singled out , and touched some of their principal Mistakes and Error , into which some of them run much farther than others . But I look upon such Doctrines to be in themselves of a very dangerous nature , and the malignity and contagion would certainly spread much farther into the World than it doth , had not God provided two powerful Antidotes to resist the malignity . Viz. 1. The scope and current of Scripture . 2. The experience and practice of the Saints . ( 1. ) These Doctrines run cross to the scope and current of the Scriptures , which constantly speak of all unregenerate Persons ( without exception of the very Elect themselves , during that state ) as Children of wrath , even as others , without Christ , and under condemnation They frequently discover God's Anger , and tell us his castigatory Rods of affliction are laid upon them for their Sins . They represent Sin as the greatest Evil ; most opposite to the Glory of God , and good of the Saints ; and are therefore filled with Cautions and Threatnings to prevent their sinning . They call the Saint frequently and earnestly , not only to mourn for their Sins before the Lord ; but to pray for the pardon or remission of them in the blood of Christ. They give us a far different account of saving Faith , and do not place it in a persuasion more or less of Christ's love to us , or a manifestation in our Consciences of the actual remission of our Sins before we had a being ; but in our receiving Christ as the Gospel offers him , for righteousness and life . They frequently call the People of God to the examination and trial of their Interest in Christ by marks and signs ; and accordingly furnish them with variety of such marks from the divers parts or branches of Sanctification in themselves . They earnestly , and every-where , press Believers to strictness and constancy in the duties of Religion , as the way wherein God would have them to walk . They infer Duties from Privileges ; and therefore the Antinomian Dialect is a wild note , which the generality of serious Christians do easily distinguish from the Scripture-stile and Language . ( 2. ) The Experience and Practice of the Saints recorded in Scripture , as well as our Contemporaries , or those whose Lives are recorded for our imitation , do greatly secure us from the spreading malignity of Antinomianism . Converse with the living , or read the Histories of dead Saints , and you shall find , That in their Addresses to God , they still bless and praise him for that great and wonderful change of state which was made upon them when they first believed in Christ , and on their believing passed from death to life ; freely acknowledging before God , they were before their conversion equal in sin and misery with the vilest Wretches in the World : They heartily mourn for their daily Sins ; fear nothing more than Sin ; no Afflictions in the World go so near their heart as Sin doth . They mourn for the hardness of their hearts , that they can mourn no more for Sin. They acknowledge the Rods of God that are upon them , are not only the evidences of his displeasure against them for their Sins ; but the fruits of their uneven walking with him . And that the greatest of their Afflictions is less than the least of their Iniquities deserve . They fall at their Father's feet as oft as they fall into sin , humbly and earnestly suing for pardon through the Blood of Christ. They are not only sensible that God sees Sin in them ; but that he seeth such , and so great evils in them , as makes them admire at his patience that they are not consumed in their Iniquities . They find cause enough to suspect their own sincerity : doubt the truth of their Faith , and of their Graces : and are therefore frequent and serious in the trial and examination of their own states by Scripture-marks and signs . They urge the Commands and Threatnings , as well as the Promises , upon their own hearts , to promote Sanctification . Excite themselves to duty and watchfulness against Sin. They also encourage themselves by the rewards of obedience , knowing their labour is not in vain in the Lord. And all this while they look not for that in themselves , which is only to be found in Christ : nor for that in the Law , which is only to be found in the Gospel : nor for that on Earth , which is only to be found in Heaven . This is the way that they take . And he that shall tell them , their Sins can do them no hurt , or their Duties do them no good , speaks to them , not only as a Barbarian , in a Language they understand not , but in such a Language as their Souls detest and abhor . Moreover , The zeal and love of Christ , and his Glory , being kindled in their Souls , they have not patience to hear such Doctrines as so greatly derogate from his Glory , under a pretence of honouring and exalting him . It wounds and grieves their very hearts to see the World hardned in their prejudices against Reformation , and a gap opened to all licentiousness . But notwithstanding this double Antidote and Security , we find by daily experience such Doctrines too much obtaining in the professing World. For my own part , He that searches my Heart and Reins is witness , I would rather chuse to have my right hand wither , and my tongue rot within my mouth , than to speak one word , or write one line to cloud or diminish the Free-grace of God. Let it arise and shine in its Meridian Glory . None owes more to it , or expects more from it , than I do . And what I shall write in this Controversy , is to vindicate it from those Doctrines and Opinions , which under pretence of exalting it , do really militate against it . To begin therefore with the first and leading Error . Error I. That the Iustification of Sinners is an immanent and eternal act of God , not only preceding all acts of sin ; but the very existence of the sinner himself , and so perfectly abolishing sin in our persons , that we are as clean from sin as Christ himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as some of them have spoken . To stop the progress of this Error , I shall , 1. Lay down the Sentence of the Orthodox about it . 2. Offer some Reasons for the refutation of it . ( 1. ) That which I take to be the truth agreed upon , and asserted by sound reformed Divines touching Gospel-Justification , is by them made clear to the World in these following Scriptural distinctions of it . Justification may be considered under a twofold respect or habitude . 1. According to God's Eternal Decree . Or , 2. According to the execution thereof in time . ( 1. ) According to God's Eternal Decree and Purpose ; and in this respect Grace is said to be given us in Christ before the World began , 2 Tim. 1. 9. And we are said to be predestinated to the adoption of Children by Jesus Christ , Eph. 1. 5. ( 2. ) According to the execution thereof in time ; So they again distinguish it , by considering it two ways : 1. In its Impetration by Christ. 2. In its Application to us . That very mercy or privilege of Justification , which God from all Eternity , purely out of his benevolent Love , purposed and decreed for his Elect , was also in time purchased for them by the death of Christ , Rom. 5. 9 , 10. where we are said to be justified by his Blood ; and he is said to have made peace through the Blood of his Cross , to reconcile all things to himself , Col. 1. 20. to be delivered for our Offences , and raised again for our Justification , Rom. 4. 25. Once more , That God was in Christ , reconciling the world unto himself , not imputing their trespasses , 2 Cor. 5. 19. God the Father had in the death of Christ a foundation of reconciliation , whereby he became propitious to his Elect , that he might absolve and justify them . Again , ( 2. ) It must be considered in its application to us , which application is made in this Life at the time of our effectual Calling . When an elect Sinner is united to Christ by Faith , and so passeth from Death to Life , from a state of Condemnation , into a state of Absolution and Favour ; this is our actual Justification , Rom. 5. 1. Acts 13. 39. Iohn 5. 24. which actual Justification is again considered two ways : 1. Universally , and in General , as to the State of the Person . 2. Specially , and Particularly , as to the Acts of Sin. As soon as we are received into Communion with Christ , and his Righteousness is imputed by God , and received by Faith , immediately we pass from a state of Death and Condemnation , to a state of Life and Justification , and all Sins already committed , are remitted without Exception or Revocation ; and not only so , but a Remedy is given us in the Righteousness of Christ against Sins to come ; and tho these special and particular Sins we afterward fall into , do need particular Pardons ; yet , by renewed Acts of Faith and Repentance , the Believer applies to himself the Righteousness of Christ , and they are pardoned Again , they carefully distinguish betwixt . 1. It 's Application by God to our Persons . And 2. It 's Declaration or Manifestation in us , and to us . Which Manifestation or Declaration , is either , 1. Private in the Conscience of a Believer . Or , 2. Publick , at the Bar of Judgment . And thus Justification is many ways distinguished . And notwithstanding all this , it is still actus indivisus , an undivided act ; not on our part , for it is iterated in many acts ; but on God's part , who at once decreed it ; and on Christ's part , who by one Offering purchased it , and at the time of our Vocation universally applied it , as to the state of the Person justified ; and that so effectually , as no future Sin shall bring that Person any more under Condemnation . In this Sentence or Judgment , the Generality of Reformed Orthodox Divines are agreed ; and the want of distinguishing , ( as they according to Scripture have distinguished ) hath led the Antinomians into this first Error about Justification , and that Error hath led them into most of the other Errors . That this Doctrine of theirs , ( which teaches that Men are justified actually and compleatly , before they have a being ) is an Error , and hath no solid Foundation to support it , may be evidenced by these three Reasons . 1. Because it is Irrational . 2. Because it is Unscriptural . 3. Because it is Injurious to Christ , and the Souls of Men. It is Irrational to imagine that Men are actually justified , before they have a Being , by an immanent Act or Decree of God. Many things have been urged upon this account to confute and destroy this Fancy , and much more may be rationally urged against it . Let the following Particulars be weighed in the Balance of Reason . 1. Can we rationally suppose , that Pardon and Acceptance can be affirmed , or predicated of that which is not ? Reason tells us , Non entis nulla sunt accidentia ; That which is not , can neither be condemned nor justified : But before the Creation , or before a Man's particular Conception , he was not , and therefore could not in his own Person be the Subject of Justification . Where there is no Law , there is no Sin : Where there is no Sin , there is no Punishment : Where there is neither Sin nor Punishment , there can be no Guilt ( for Guilt is an Obligation to Punishment ) . And where there 's neither Law , nor Sin , nor Obligation to Punishment , there can be no Justification . He that is not capable of a Charge , is not capable of a Discharge . What remains then , but that either the Elect must exist from Eternity , or be justified in time ? 'T is true , future Beings may be considered , as in the purpose and decree of God from Eternity ; or as in the Intention of Christ , who died intentionally for the Sins of the Elect , and rose again for their Justification . But neither the Decree of God , nor the Death of Christ , takes place upon any Man for his actual Justification , until he personally exist . For the Object of Justification is a Sinner actually ungodly , Rom. 4. 5. but so no Man is , or can be from Eternity . In Election , men are considered without respect to Good or Evil done by them , Rom. 9. 11. not so in actual Justification . 2. In Justification there is a Change made upon the state of the Person , Rom. 5. 8 , 9. 1 Cor. 6. 9 , 10 , 11. By Justification men pass from a state of Death to a state of Life , Ioh. 5. 24. But the Decree or Purpose of God in it self makes no such actual change upon the state of any person . It hath indeed the nature of an Universal Cause ; but an Universal Cause produceth nothing without particulars . If our state be changed , it is not by an immanent act of God : Hence no such thing doth transire . A mere velle non punire , or intention to justify us in due time and order , makes no change on our state , till that time come , and the particular Causes have wrought . A Prince may have a purpose or intention to pardon a Law-condemned Traitor , and free him from that Condemnation in due time ; but whilst the Law that condemned him stands in its full force and power against him , he is not justified or acquitted , notwithstanding that gracious intention , but stands still condemned . So is it with us , till by Faith we are implanted into Christ. 'T is true , Christ is a surety for all his , and hath satisfied the debt . He is a common Head to all his , as Adam was to all his Children , Rom. 5. 19. But as the Sin of Adam condemns none , but those that are in him ; so the Righteousness of Christ actually justifies none but those that are in him ; and none are actually in him , but Believers . Therefore till we believe , no actual change passeth , or can pass upon our state . So that this Hypothesis is contrary to Reason . As this Opinion is Irrational , so it is Unscriptural . For ( 1. ) The Scripture frequently speaks of Remission or Justification as a future act , and therefore not from Eternity , Rom. 4. 23 , 24. Now it was not written for his sake alone , that it was imputed to him ; but for us also to whom it shall be imputed , if we believe on him , &c. And Gal. 3. 8. The Scriptures foreseeing that God would justify the Heathen through faith , preached before the Gospel unto Abraham . The Gospel was preached many years before the Gentiles were justified : but if they were justified from Eternity , how was the Gospel preached before their Justification ? ( 2. ) The Scripture leaves all Unbelievers , without distinction , under condemnation and wrath . The Curse of the Law lies upon them till they believe , Iohn 3. 18. He that believeth on him , is not condemned ; but he that believeth not , is condemned already . And Eph. 2. 3 , 12 , 13. The very Elect themselves were by nature the Children of wrath even as others . They were at that time , or during that state of nature ( which takes in all that whole space betwixt their conception and conversion ) without Christ , without hope , without God in the World. But if this Opinion be true , that the Elect were justified from Eternity , or from the time of Christ's death ; then it cannot be true , that the Elect by nature are Children of Wrath , without Christ , without Hope , without God in the World ; except these two may consist together ( which is absolutely impossible ) that Children of Wrath , without God , Christ , or Hope , are actually discharged from their Sins and Dangers by a free and gracious act of Justification . But doth not the Scripture say , Rom. 8. 33. Who shall lay any thing to the charge of God's Elect ? If none can charge the Elect , then God hath discharged them . God hath not actually discharged them as they are Elect , but as they are justified Elect : for so runs that Text , and clears it self in the very next words , It is God that justifieth . When God hath actually justified an Elect Person , none can charge him . ( 3. ) 'T is cross to the Scripture-order of Justification ; which places it not only after Christ's death in the place last cited , Rom. 8. 33. but also after our actual vocation , as is plain , vers . 30. Moreover , whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . Is it absurd to place Vocation before Predestination , or Glorification before Justification ? sure then it must be absurd also to place Justification before Vocation : the one as well as the other confounds and breaks the Scripture-order . You may as well say , men shall be glorified , that were never justified ; as say they may be justified , before they believed or existed . So that you see the notion of Justification from Eternity , or before our actual existence , and effectual Vocation , is a notion as repugnant to sacred Scripture , as it is to sound Reason . And as it is found repugnant to Reason and Scripture , so it is highly injurious to Jesus Christ , and the Souls of Men. ( 1. ) It greatly injures the Lord Jesus Christ , and robs him of the glory of being our Saviour . For if the Elect be justified from Eternity , Christ cannot be the Saviour of the Elect , as most assuredly he is : for if Christ save them , he must save them as persons subject to perishing , either de facto , or de jure . But if the Elect were justified from Eternity , they could in neither respect be subject to perishing : for he that was eternally justified , was never condemned , nor capable of condemnation ; and he that never was , or could be condemned , could never be subject to perishing ; and he that never was , nor could be subject to perishing , can never truly and properly be said to be saved . If it be said , the Elect were not justified till the death of Christ : I demand then what became of all them that died before the death of Christ ? If they were not justified , they could not be glorified : for this is sure from Rom. 8. 30. That the whole number of the glorified in Heaven is made up of such as were justified on Earth : Let men take heed therefore , lest under pretence of exalting Christ , they bereave him of the glory of being the Saviour of his Elect. ( 2. ) It bereaves him of another glorious Royalty . The Scripture every-where makes our Justification the result and fruit of the meritorious death of Christ , Rom. 3. 24 , 25. Rom. 8. 3 , 4. 2 Cor. 5. 19 , 20. Gal. 3. 13 , 14. Eph. 1. 7. But if men were justified from Eterternity , how is their Justification the fruit and result of the blood of the Cross ? as it plainly appears from these Scriptures to be . Nay , ( 3. ) This Opinion leaves no place for the satisfaction of Justice by the Blood of Christ for our Sins . He did not die , according to this Opinion , to pay our debts . And here Antinomianism and Socinianism meet , and congratulate each other . For if there were no debts owing to the Justice of God from Eternity , Christ could not die to pay them : and 't is manifest there were no debts due to God's Justice from Eternity on the account of his Elect , if the Elect were from Eternity justified ; unless you will say , a person may be justified , and yet his debts not paid : for all Justification dissolves the obligation to punishment . If there were any debts for Christ to pay by his Blood , they must either be his own debts , or the Elect's . To say they were his own , is a blasphemous reproach to him : and according to this Opinion we cannot say they were the Elect's ; for if they were justified from Eternity , their debts were discharged , and their bonds cancell'd from Eternity . So that this Opinion leaves nothing to the Blood of Christ to discharge or make satisfaction for . ( 2. ) And as it hath been proved to be highly injurious to the Lord Jesus , so it is greatly injurious to the Souls of men , as it naturally leads them into all those wild and licentious Opinions which naturally flow from it , as from the radical prolifique Error , whence most of the rest derive themselves , as will immediately appear in the II. Error . That Iustification by Faith is no more but the manifestation to us of what was really and actually done before . Or a being persuaded more or less of Christ's love to us . And that when persons do believe , that which was hid before , doth then only appear to them . Refutation . As the former Error dangerously corrupts the Doctrine of Justification , so this corrupts the Doctrine of Faith ; and therefore deserves to be exploded by all Christians . That there is a manifestation and discovery of the special love of God , and our own saving concernment in the death of Christ to some Christians at some times , cannot be denied . St. Paul could say , Gal. 2. 20 , 21. Christ loved him , and gave himself for him : but to say that this is the justifying act of Faith , whereby a Sinner passeth from condemnation and death , into the state of righteousness and life ; this I must look upon as a great Error , and that for these following Reasons . Reason I. Because there be multitudes of believing and justified Persons in the World , who have no such manifestation , evidence , or assurance , that God laid their Iniquities upon Christ , and that he died to put away their Sins ; but daily conflict with strong fears and doubts , whether it be so or no. There are but few among Believers that attain such a persuasion and manifestation , as Antinomians make to be all that is meant in Scripture by Justification through Faith. Many thousand new-born Christians live as the new-born Babe , which neither knows its own Estate , or Inheritance , to which it is born , Vivit , & est vitae nescius ipse suae . A Soul may be in Christ , and a justified state , without any such persuasion or manifestation , as they here speak of , Isa. 50. 10. And if any shall assert the contrary , he will condemn the greatest part of the Generation of God's Children . Now that cannot be the saving and justifying act of Faith , which is not to be found in multitudes of believing and justified Persons . But manifestation , or a personal persuasion of the love of God to a Man's Soul , or that Christ died for him , and all his Iniquities are thereby forgiven him , is not to be found in multitudes of believing and justified Souls . Therefore such a persuasion or manifestation is not that saving , justifying Faith , which the Scripture speaks of . That Faith which only justifies the person of a Sinner before God , must necessarily be found in all justified Believers , or else a man may be justified without the least degree of justifying Faith , and consequently it is not Faith alone , by which a man is justified before God. Reason II. That cannot be the justifying act of Faith , which is not constant and abiding with the justified Person , but comes and goes , is frequently lost and recovered , the state of the Person still remaining the same . And such contingent things are these persuasions and manifestations ; they come and go , are won and lost , the state of the Person still remaining the same . Iob was as much a justified Believer when he complained that God was his Enemy , as when he could say , I know that my Redeemer liveth . The same may be said of David , Heman , Asaph , and the greatest number of justified Believers recorded in Scripture . There be two things belonging to a justified state . ( 1. ) That which is essential and inseparable , to wit , Faith uniting the Soul to Christ. ( 2. ) That which is contingent and separable , to wit , evidence and persuasion of our interest in him . Those Believers that walk in darkness , and have no light , have yet a real special interest in God as their God , Isa. 50. 10. Here then you find Believers without persuasion or manifestation of God's love to them ; which could never be , if justifying Faith consisted in a personal persuasion , manifestation or evidence of the love of God , and pardon of Sin to a Man's Soul. That cannot be the justifying Faith spoken of in Scripture , which a justified Person may live in Christ without , and be as much in a state of pardon and acceptation with God , when he wants it , as when he hath it . But such is persuasion , evidence , or manifestation of a man's particular interest in the love of God , or the pardon of his Sins . Therefore this is not the justifying Faith the Scripture speaks of . Reason III. That only is justifying , saving Faith , which gives the Soul Right and Title to Christ , and the saving benefits which come by Christ upon all the Children of God. Now it is not persuasion that Christ is ours , but acceptance of him , that gives us interest in Christ , and the saving benefits and privileges of the Children of God , Iohn 1. 12. But as many as received him , to them gave he power to become the sons of God ; even to them that believe on his name . So that unless the Antinomians can prove , that receiving of Christ , and personal persuasion of pardon , be one and the same thing ; and consequently , that all Believers in the World are persuaded or assured that their sins are pardoned ; and reject from the number of Believers all tempted , deserted , dark , and doubting Christians ; this persuasion they speak of , is not , nor can it be the act of Faith , which justifies the person of a Sinner before God. That which I think led our Antinomians into this Error , was an unfound and unwary definition of Faith , which in their youth they had imbibed from their Catechisms , and other Systems , passing without contradiction or scruple in those days , which though it were a mistake , and hath abundantly been proved to be so in latter days ; yet our Antinomians will not part with a notion so serviceable to the support of their darling Opinion of Eternal Justification . Reason IV. A Man may be strongly persuaded of the Love of God to his Soul , and of the pardon of his Sin , and yet have no interest in Christ , nor be in a pardoned State. This was the Case of the Pharisees and others , Luke 18. 9. Rev. 3. 17. Therefore this persuasion cannot be justifying Faith. If a persuasion be that that justifies the persuaded person , then the Pharisees and the Laodiceans were justified . Oh! How common and easie is it for the worst of Men to be strongly persuaded of their good condition ; whilst humble serious Christians doubt and stagger ? I know not what such Doctrine as this is useful for , but to beget and strengthen that sin of presumption , which sends down multitudes to Hell , out of the professing World : For what is more common amongst the most carnal and unsanctified part of the World , not only such as are meerly moral , but even the most flagitious and prophane , than to support themselves by false persuasions of their good estate ? When they are asked , in order to their conviction , what hopes of Salvation they have , and how they are founded ? Their common answer is , Christ died for Sinners , and that they are persuaded , that whatever he hath done for any other , he hath done it for them , as well as others : But such a persuasion cometh not of him that called them , and is of dangerous consequence . Reason V. This Doctrine is certainly unfound , because it confounds the distinction betwixt Dogmatical , and Saving Faith ; and makes it all one , to believe an Axiom , or Proposition , and to believe savingly in Christ to Eternal Life . What is it to believe , that God lay'd our iniquities upon Christ , more than the mere assent of the understanding to a Scripture Axiom or Proposition , without any consent of the will to receive Jesus Christ as the Gospel offers him ? And this is no more than what any unregenerated person may do ; yea , the very Devils themselves assent to the truth of Scripture Axioms and Propositions , as well as Men , Iam. 2. 19. Thou believest there is one God , thou doest well : the Devils also believe and tremble . What is this more than a Scripture-Axiom or Proposition , God lay'd the iniquity of us all upon Christ , Isa. 53. 6 ? And yet ( saith Dr. Crisp , p. 296. ) God cannot charge one Sin upon that Man that believes this Truth , That God lay'd his iniquities upon Christ. The assent of the understanding may be , and often is given to a Scripture Proposition , whil'st the Heart and Will remain carnal , and utterly averse to Jesus Christ. I may believe Dogmatically , that the iniquities of Men were lay'd upon Christ , and persuade my self presumptively , that mine , as well as other Mens , were lay'd upon him , and yet remain a perfect Stranger to all saving Union and Communion with him . Reason VI. This Opinion cannot be true , because it takes away the only support that bears up the Soul of a Believer in times of temptation and desertion . For how will you comfort such a distressed Soul that saith , and saith truly , I have no persuasion that Christ is mine , or that my sins are pardoned ; but I am heartily willing to cast my poor sin-burthened Soul upon him , that he may be mine ; I do not certainly know that he died intentionally for me , but I lye at his feet , cleave to him , wait at the door of hope ; I stay and trust upon him , though I walk in darkness , and have no light . Now let such Doctrine as this be Preached to a Soul in this condition , ( and we may be sure 't is the condition of many thousands belonging to Christ ) I say , bring this Doctrine to them , and tell them , That unless they be persuaded of the Love of God , and that God lay'd their iniquities on Christ , except they have some manifestation that their persons were justified from eternity , their accepting of Christ , consent of their Wills , waiting at his Feet , &c. signifies nothing ; if they believe not that their particular sins were lay'd upon Christ , and are pardoned to them by him , they are still unbelievers , and have no part or portion in him . Whatever pretences of spiritual comfort and relief the Antinomian Doctrine makes , you see by this , it really deprives a very great , if not the greatest number of God's people of their best and sweetest relief in days of darkness and spiritual distress . So that this Doctrine , which makes manifestation and assurance the very essence of justifying faith , appears hereby to be both a false and very dangerous Doctrine . And yet there is as much or more danger to the Souls of Men in their III. Error . That Men ought not to doubt of their Faith , or question whether they believe or no. Nay , That they ought no more to question their Faith , than to question Christ. Refutation . What an easie way to Heaven is the Antinomian way ? Were it but as true and safe to the Soul , as it is easie and pleasing to the Flesh , who would not embrace it ? What a charm of the Devil is prepared in these two Propositions ? Be but persuaded more or less of Christ's Love to thy Soul ( saith Mr. Saltmarsh ) and that 's justifying Faith. Here 's a snare of the Devil lay'd for the Souls of Men. And then ( 2. ) to make it fast and sure upon the Soul , and effectually to prevent the discovery of their Error , tell them they need no more to doubt or question their Faith , than to question Christ , and the work is done to all intents . Now that this is an Error , and a very dangerous one , will appear by the following Reasons . Reason I. The questioning and examining of our Faith , is a commanded Scripture-duty , 2 Cor. 13. 5. Examine your selves , whether ye be in the faith ; prove your own selves , &c. And 2 Pet. 1. 10. Give diligence to make your calling and election sure . Let him that ●nketh he standeth , take heed lest he fall , 1 Cor. 10. 12. The second Epistle of John , verse 8. Look to your selves , that we lose not the things which we have wrought : With multitude of other Scriptures , recommending holy jealousy , serious self-trial and examination of our Faith , as the unquestionable duties of the people of God. But if we ought to question our Faith no more than we ought to question Christ , away then with all self-examination , and diligence to make our Calling and Election sure ; for where there is no doubt nor danger , there 's no place nor room for examination , or further endeavours to make it surer than it is . How do you like this Doctrine , Christians ? How many be there among you , that find no more cause to question your own faith or interest in Christ , than you do to question whether there be a Christ , or whether he shed his Blood for the remission of any Man's sins . Reason II. This is a very dangerous Error , and it is the more dangerous , because it leaves no way to recover a presumptuous Sinner out of his dangerous mistakes ; but confirms and fixes him in them , to the great hazard of his eternal ruin . It cuts off all means of conviction or better information , and Nails them fast to the carnal state in which they are . According to this Doctrine 't is impossible for a Man to think himself something , when he is nothing ; or to be guilty of such a Paralogism and cheat , put by himself upon his own Soul , Iam. 1. 22. this in effect bids a Man keep on right or wrong ; he is sure enough of Heaven , if he be but strongly persuaded that Christ died for him , and he shall come thither at last . Certainly this was not the Counsel Christ gave to the self-deceived Laodiceans , Rev. 3. 17 , 18. but instead of dissuading them from self-jealously and suspition of their condition , whether their Faith and State were safe or not , he rather counsels them to buy Eye-salve , that is , to labour after better information of the true state and condition they were in , and not cast away their Souls by false persuasions and vain confidences . Reason III. This Doctrine cannot be true , because it supposes every persuasion , or strong conceit of a Man 's own heart , to be as infallibly sure and certain , as the very fundamental Doctrine of Christianity . No truth in the World can be surer than this , That Jesus Christ died for Sinners . This is a faithful saying , and worthy of all accep●ation , 1 Tim. 1. 15. This is a Foundation stone , a tried , precious Corner-stone , a sure foundation lay'd by God himself , Isa. 28. 16. and shall the strong conceits and confidences of Men's hearts vye and compare in point of certainty with it ? As well may probable and meerly conjectural Propositions compare with Axioms that are self-evident , or demonstrative Arguments , that leave no doubts behind them . Know we not , that the heart is deceitful above all things , the most notorious cheat and impostor in the World , Ier. 17. 9 ? Does it not deceive all the formal hypocrites in the World in this very point ? And shall every strong conceit and presumptuous confidence , begotten by Satan upon a deceitful heart , and nursed up by self-love , pass without any examination or suspition for as infallible and assured a truth , as that Jesus Christ came into the World to save sinners ? The Lord sweep that Doctrine out of the World by Reformation , which is like to sweep so many Thousand Souls into Hell by a remediless Self-deception . Error IV. The fourth Antinomian Error before mentioned , was this , That Believers are not bound to confess their sins , or pray for the pardon of them ; because their sins were pardoned before they were committed ; and pardoned sin is no sin . Refutation . If this be true Doctrine , then it will justify and make good such Conclusions and Inferences as these which necessarily flow from it : viz. 1. That there is no Sin in Believers . 2. Or if there be , the evil is very inconsiderable . Or , 3. Whatever evil is in it , it is not the will of God that they should ●ither confess it , mourn over it , or pray for the remission of it : Whatever he requires of others , yet they need take no notice of it , so as to afflict their hearts for it ; God hath exempted them from such concernments : There 's nothing but joy to a Believer , saith Mr. Eaton . But neither of these conclusions are either true or tolerable ; therefore neither is the principle so which yields them . ( 1. ) It is not true or tolerable to affirm , that there is no Sin in a Believer , 1 Ioh. 1. 8. If we say that we have no sin , we deceive our selves , and the truth is not in us . There 's not a just Man upon earth , that doeth good and sinneth not , Eccles. 7. 20. In many things we offend all , James 3. 2. The Scriptures plainly affirm it , and the universal experience of all the Saints sadly confirms it . 'T is true , the Blood of Christ hath taken away the guilt of Sin , so that it shall not condemn Believers ; and the spirit of Sanctification hath taken away the dominion of Sin , so that it doth not reign over Believers ; but nothing , except Glorification , utterly destroys the existence of Sin in Believers . The acts of sin are our acts , and not Christ's , and the stain and pollution of those sinful acts , are the burthens and infelicities of Believers , even in their justified State. Dr. Crisp indeed , p. 270 , 271. calls that objection ( I suppose he means distinction betwixt the guilt of Sin and Sin it self ) a simple objection , and tells us , the very Sin it self , as well as the guilt of it , passed off from us , and was lay'd upon Christ : So that speaking of the Sins of Blasphemy , Murther , Theft , Adultery , Lying , &c. From that time ( saith he ) that they were lay'd upon Christ , thou ceasest to be a transgressor . If thou hast part in the Lord Christ , all these transgressions of thine become actually the transgressions of Christ. So that now thou are not an Idolater , or Persecutor , a Thief , a Murtherer , and an Adulterer , thou art not a sinful person ; Christ is made that very sinfulness before God , &c. Such expressions justly offend and grieve the hearts of Christians , and expose Christianity to scorn and contempt . Was it not enough that the guilt of our sin was lay'd on him , but we must imagine also , that the thing it self , Sin , with all the deformity and pollution should be essentially transferred from us to Christ ? No , no. After we are justified , sin dwelleth in us , Rom. 7. 17. warreth in us , and brings us into captivity , ver . 23. Burthens and oppresseth our very Souls , v. 24. Methinks I need not stand to prove what I should think no sound experienced Christian dares to deny , that there is much sin still remaining in the persons of the justified . He that dares to deny it , hath little acquaintance with the nature of Sin , and of his own Heart . ( 2. ) It is neither true nor tolerable to say there is no considerable evil in the sins of Believers , deserving a mournful confession or petition for pardon . The desert of Sin is Hell ; 't is an artifice of Satan to draw men to Sin by persuading them there is no great evil in it ; but none except Fools will believe it . Fools , indeed , make a mock of Sin ; but all that understand either the intrinsick evil of it , or the sad and dismal effects produced by it , are far from thinking it a light or inconsiderable evil . The sins even of Believers greatly wrong and offend their God , Psal. 51. 4. and is that a light thing with us ? They interrupt and clog our Communion with God , Rom. 7. 21. They grieve the good Spirit of God , Ephes. 4. 30. Certainly these are no inconsiderable mischiefs . ( 3. ) Now if there be sin in Believers , and so much evil in their sins ( neither of which any sober Christian will deny ) then undoubtedly it is their duty to confess it freely , mourn for it bitterly , and pray for the pardon of it earnestly , unless God have any where discharged them from those Duties , and told them these are none of their concernments , and that he expects not these things from justified persons ; but that these are Duties properly and only belonging to other Men. But on the contrary , you find the whole current of Scripture running strongly and constantly in direct opposition to such idle and sinful notions . For first , ( 1. ) He hath plainly declared it to be his will , that his people should confess their sins before him , and strongly connected their Confessions with their Pardons , 1 Iohn . 5. 9. and frequently suspends from them the comfortable sense of forgiveness , till their Hearts be brought to this duty , Psal. 32. 5. compared with vers . 3. 4. the more to engage them to this duty by the sensible ease and comfort attending and following it . ( 2. ) He also enjoyns it upon them , That they mourn for their Sins , Isa. 22. 12. expresses his great delight in contrition and brokenness of spirit for sin , Isa. 66. 2. To this man will I look , even to him that is poor , and of a contrite spirit . Christ himself pronounces a blessing upon them that mourn , Matt. 5. 4. Justified Paul mournfully confesses his former blasphemies , persecutions and injuries done against Christ , 1 Tim. 1. 13. So did Ezra , Daniel , and other eximious Saints . Yes , say some , they did indeed confess their sins committed before their justification , but not their after-sins . According to Antinomian Principles , I would demand , If all the Elect were justified from Eternity , what sins any of them could confess which they had committed before their Justification ? Or if they were justified from the time of Christ's death , what were the Sins any of us have to confess who had not a being , and therefore had not actually sinned long after the death of Christ ? But I hope none will deny that the mournful complaints the Apostle makes for Sin , Rom. 7. 23 , 24. were after he was a sanctified and justified person . ( 3. ) It is not the Will of Christ to exempt any justified person upon Earth , from the Duty of Praying frequently and fervently for the remission of his sins . This the most eminent Saints upon Earth have done . The greatest favourites of Heaven have freely confessed and heartily prayed for the remission of sin , Dan. 9. 4 , 19. And that the Gospel gives us no exemption from this Duty , appears by Christ's injunction of it upon all his people Matt. 6. 12. Error V. To give countenance to the former Error , they say , That God sees no sin in Believers , whatsoever sins they commit ; and seek a covert for this Error from Numb . 23. 21. and Ier. 50. 20. In the former place it is said by Balaam , He hath not beheld inquity in Iacob , nor seen perverseness in Israel . And in the other place it is said , In those days , and in that time , saith the Lord , the iniquity of Israel shall be sought for , and there shall be none ; and the sins of Iudah , and they shall not be found : for I will pardon them , whom I reserve . Refutation . Now that this Opinion of our Antinomians is Erroneous , will appear four ways . 1. By its repugnancy to God's Omniscience . 2. By its inconsistency with his Dispensations . 3. By its want of a Scripture-foundation . 4. By its contradictoriness to their other Principles . 'T is true , and we thankfully acknowledge it , that God sees no Sin in Believers , as a Judge sees Guilt in a Malefactor , to condemn him for it ; that 's a sure and comfortable truth for us : but to say he sees no Sin in his Children as a displeased Father to correct and chasten them for it , is an Assertion repugnant to Scripture , and very injurious to God. For , ( 1. ) 'T is injurious to God's Omniscience , Psal. 139. 2. Thou ( saith holy David ) knowest my down-sitting , and my uprising , and understandest my thoughts of afar off , and art acquainted with all my ways . Job 28. 24. He looketh to the ends of the Earth , and seeth under the whole Heavens . Prov. 15. 3. The Eyes of the Lord are in every place , beholding the evil and the good . Psal. 33. 14 , 15. From the place of his habitation he looketh upon all the Inhabitants of the Earth ; he fashioneth their hearts alike , he considereth all their works . He that denies that God seeth his most secret Sins , therein in consequentially denies him to be God. ( 2. ) This Assertion is inconsistent with God's Providential Dispensations to his People . When David , a justified Believer , had sinned against him in the matter of Vriah , it is said , 2 Sam. 11. 27. The thing that David had done , displeased the Lord : and as the effect of that displeasure , it 's said , Chap. 12. 15. The Lord struck the Child that Uriah's Wife bare unto David , and it was very sick . Among the Corinthians some that should not be condemned with the World , were judged and chastened of the Lord for their undue approaches to his Table , 1 Cor. 11. 32. Now I would ask the Antinomian these two Questions . ( 1. Qu. ) Whether it can be denied , that David under the Old Testament , and these Corinthians under the New , were justified Persons ; and yet the former stricken by God in his Child , with its sickness and death ; and the latter in like manner smitten by God in their own persons ; and both for their respective sins committed against God ; and yet God saw no sin in them ? Did God smite them for sin , and yet beheld no sin them ? Beware lest in ascribing such strokes to god , you strike at once both at his Omnisciency and Justice . ( 2. Qu. ) How God upon Confession and Repentance can be said to put away his People's sins ( as Nathan there assures David he had done ) when in the mean time he saw no sin in him , either to chastise him for , or to pardon in him ? Do you think that God's A●flictions or Pardons are blind-fold Acts , done at random ? how inconsistent is this with Divine Dispensations ? ( 3. ) This Opinion is altogether destitute of a Scripture-foundation : 't is evident it hath none in the only places alledged for it . It hath no footing at all in Numb . 23. 21. Grave and learnned Gataker hath learnedly and industriously vindicated that Scripture from this abuse of it by Antinomians , in his Treatise upon that Text , entitled , God's Eye upon his Israel ; where after a learned and critical search of the Text , he telleth us , it soundeth word for word thus from the Original : He hath not beheld wrong against Jacob , nor hath he seen grievance against Israel : So that the meaning is not , That God did not see sin in Israel , but that he beheld not with approbation the wrongs and injuries done by others against his Israel ; and shews at large by divers solid Reasons , why the Antinomian sense cannot be the proper sense of that place , it being cross to the main tenour of the Story , and truth of God's Word , which shews , that God often complained of their Sins , often threatned to avenge them ; yea , did actually avenge them by destroying them in the Wilderness ; nay , Balaam himself , who uttered these words unto Balak , did not so understand them , as appears by the advice he gave to Balak , to draw them into sin , that thereby God might be provoked to withdraw his protection from them . And for Ier. 50. 20. it makes nothing to their purpose . Many expound the sin there sought after , and not found , to be the Sin of Idolatry , which Israel should be purged from by their Captivity , according to Isa. 27. 9. But the generality of sound Expositors are agreed , That by the not finding of Israel's and Iudah's Sin , is meant no more , but his not finding those Bonds or Obligations against them to eternal punishment , which their Sins had put them under . ( 4. ) In a word , This Opinion clashes with their other Principles . For they say , That though there was pardon and remission under the Old Covenant ( which they allowed to be a Covenant of Grace ) yet it was but gradatim and successively , as they offered Sacrifices . If a man had sinned ignorantly , until he brought a Sacrifice , his sin lay upon him , it may be a week , a months distance between , before they could have their pardon . Vide Dr. Crisp of the two Covenants , p. 256 , 257. Now I demand , If this were the state and case of all God's Israel under the Old Testament , Why do these men affirm that God can see no sin in a Believer ? and why do they expound the words of Balaam so contradictorily to this their other Opinion ? For they will not deny but God sees unpardoned Sins in all ; and here is a week , or month , or more time , allowed between the commission and remission of their Sin. And so much of the 5th Antinomian Error . Error VI. That God is not angry with the Elect , nor doth he smite them for their Sins ; and to say that he doth so , is an injurious reflection upon the Iustice of God , who hath received full satisfaction for all their Sins from the hand of Christ. There are several Mistakes and Errors in these Assertions ; and I suppose our Antinomians were led into them , ( 1. ) By their abhorrence of the Popish Doctrine , which errs more dangerously in the other extream : for they wickedly assert our Sufferings to be satisfactory for our Sins , which is the ground of Popish Penances , and voluntary Self-castigations . ( 2. ) From a groundless apprehension , That God's Corrections of us for our Sins , are inconsistent with the fulness of Christ's satisfaction for them . Christ having paid all our Debts , and dissolved our Obligations to all punishment , it cannot consist with the Justice of God to lay any Rod upon us for our Sins after Christ hath born all that our Sins deserved . This mistake of the end of Christ's death , occasions them to stumble into the other Mistakes : they imagine that Christ's Satisfaction abolished God's hatred of Sin in Believers . But this cannot be ; God's antipathy to Sin , can never be taken away by the Satisfaction of Christ , though his hatred to the Persons of the redeemed be : for the hatred of Sin is founded in the unchangeable Nature of God ; and he can as soon cease to be holy , as cease to hate Sin , Hab. 1. 13. Nor was Christ's death ever designed to this end : though Christ hath satisfied for the Sins of Believers , God still hates Sin in Believers . His hatred to their Sins , and love to their Persons , are not inconsistent . As a man may love his Leg or Arm , as they are Members of his own Body , and notwithstanding that love , hate the Gangrene which hath taken them ; and lance or use painful corrosives for the cure of them . Neither do our Antinomians distinguish as they ought , betwixt vindictive Punishments from God , the pure issues and effects of his Justice and Wrath against the Wicked ; and his Paternal Castigations , the pure issues of the Care and Love of a displeased Father . Great and manifold are the differences betwixt his vindictive Wrath upon his Enemies , and the rebukes of the Rod upon his Children . Those are Legal , these Evangelical . Those out of wrath and hatred , these out of love . Those unsanctified , but these blessed and sanctified to happy ends and purposes to his People . Those for destruction , these for salvation . To narrow the matter in Controversy as much as we can , I shall lay down three Concessions about God's Corrections of his People . Concession I. We chearfully and thankfully acknowledge the perfection and fulness of the satisfaction of Christ for all the Sins of Believers : and with thankfulness do own , that if God should cast all , or any of them , into an ocean of temporal Troubles and Distresses ; in all that sea of Sorrow , there would not be found one drop of vindictive Wrath. Christ hath drunk the last drop of that Cup , and left nothing for Believers to suffer by way of satisfaction . Concession II. We grant also , That all the Sufferings of Believers in this World , are not for their Sins ; but some of them are for the prevention of Sin , 2 Cor. 12. 7. some for the tryal of their Graces , Iam. 1. 2 , 3. some for a confirming testimony to his Truths , Act. 5. 41. Such Sufferings as these have much heavenly comfort concomitant with them . Concession III. We do not say , That God's displeasure with his People for Sin , evidenced against them in the smartest rebukes of the Rod , is any argument that God's love is turned into hatred against their Persons : no , no , his love to his People is unchangeable . Having loved his own , he loved them to the end , Iohn 13. 1. yet notwithstanding all this , three things are undeniably clear , and being throughly apprehended , will end this Controversy . 1. That God lays his correcting Rod in this World on the Persons of Believers . 2. That this Rod of God is sometimes laid on them for their Sins . 3. That these Fatherly Corrections of them for their Sins , are reconcileable to , and fully consistent with his Justice , compleatly satisfied by the Blood of Christ for all their Sins . 1. That God lays his correcting Rod in this World upon the persons of Believers . This no man can have the face to deny that believes the Scriptures to be the Word of God , or that the Troubles of good men in this life fall not out by casualty , but by the counsel and direction of Divine Providence . He that denies the hand of God to be upon the Persons of Believers in this life in the way of painful Chastisements and Sufferings , must either ignorantly , or wilfully , overlook that Scripture , Heb. 7. 8. What Son is he whom the Father chasteneth not ? but if ye be without chastisement , whereof all are partakers , then are ye Bastards , and not Sons . Nor will any sober Christian deny these Troubles of Believers to be the effects of God's governing-Providence in the World , or once imagine or affirm them to be mere Casualties and Contingences : for affliction cometh not forth of the dust , neither doth trouble spring out of the ground , Job 5. 6. In what Eutopia doth that good man live upon Earth , that feels not the painful Rod of God upon himself , nor hears the sad laments and moans of other Christians under it ! This sure is undeniable , that the Rod of God is every-where upon the Persons and Tabernacles of the Righteous ; and if any doubt it , his own sense and feeling may in a little time give him a painful demonstration of it . 2. And for the second , That this Rod of God is sometimes laid upon Believers for their Sins , methinks no sober modest Christian in the World should doubt , or deny it , when he considers , That 1. God himself hath so declared it . 2. The Saints in all Ages have freely confessed it to be so . 1. God himself hath fully and plainly declared it to be so , 2 Sam. 12. 9 , 10 , 11 , 12 , 13 , 14. Wherefore hast thou despised the Commandment of the Lord , to do evil in his sight ? now therefore the Sword shall never depart from thy House , &c. Here 's the Sword , a terrible and painful Evil , upon David's House , a man after God's own heart , and that expresly for his Sin in the matter of Vriah . So Moses , one of the greatest Favourites of Heaven , for his sinful shifting of the Lord's Work , Exod. 4. 13 , 14. The anger of the Lord was kindled against Moses : For the multitude of thine iniquities , because thy sins were encreased , I have done these things unto thee , saith God to his own Israel , Ier. 30. 15. To instance in all the Declarations made by God himself in this case , were to transcribe a great part of both Testaments . 2. And as God hath declared the Sins of his People to be the provoking causes of his rods upon them ; so they have freely and ingenuously confessed and acknowledged the same , Lam. 3. 39 , 40. Wherefore doth the living man complain ? a man for the punishment of his Sins ? Let us search and try our ways , and turn again to the Lord. This was spoken by Ieremy in the name of the whole captive Church . So Psal. 38. 3 , 5. There is no soundness in my flesh ( saith David ) because of thine anger ; neither is there any rest in my bones , because of my Sin. My wounds stink , and are corrupt , because of my foolishness . And were it not an hideous and unaccountable thing to hear any Child of God , under his Rod , to stand upon his own justification , and say , Lord , my Sins have not deserved this at thy hand , nor is it justice in thee thus to chastise me after thou hast received satisfaction for all my Sins from the hand of Christ. Would it not look like an horrid Blasphemy , to hear the best man in the World disputing and denying the Justice of God in the troubles he lays him under ? For my own part , let the Lord lay on as smartly as he will upon me , I desire to follow the holy Patterns and Presidents recorded in Scripture for my imitation , and to say with the People of God , Ezr. 9. 13. Thou hast punished me less than mine iniquities deserve . And Mica 7. 9. I will bear the indignation of the Lord , because I have sinned against him . And he that refuses so to do , gives little evidence of the Spirit of Adoption in him , but a very clear evidence of the pride and ignorance of his own heart . Iob indeed stifly stood upon his own vindication ; but that was when he had to do with men , who falsly charged him , laying those Sins as the causes of his trouble , which he was innocent of , Iob 22. 5 , 6. But when he had to do with God , he disputes no more , but saith , Behold , I am vile , what shall I answer thee ? I will lay my hand upon my mouth . q. d. I have done , Father , I have done ; Whether these Chastisements be for my Sins or no , sure I am , my Sin not only deserves all this , but Hell it self : Thou art holy , but I am vile . 3. Nor can it at all be doubted , but that these Fatherly Corrections of the Saints for their Sins , are reconcileable to , and fully consistent with his Justice , satisfied by the Blood of Christ for all their Sins . For ( 1. ) If it were not so , the just and righteous God would never have inserted such a clause of reservation in his gracious Covenant with his People , to chasten them as he saw need , after he had taken them into the Covenant , Psal. 89. 30 , 31 , 32 , 33. If they transgress , he will visit their Transgressions with a Rod , and their Iniquity with Stripes ; nevertheless ( saith he ) my loving-kindness will I not take away . That [ Nevertheless ] clearly proves the consistency of his stripes for sin , with his loving-kindness to his People , and with Christ's satisfaction for their Sins . ( 2. ) If this were not consistent with the Justice of God , to be sure he would never single them out to spend his Rods upon , rather than others . 'T is most certain the holiest men have most lashes in this life . Asaph said , Psal. 73. 12 , 14. The ungodly prosper in the World , but he was chastned every morning . And vers . 5. The Wicked are not in trouble as other men . 1 Pet. 4. 17. Iudgment must begin at the House of God ; and if Piety would give men an exemption from all troubles , pains , and chastisements , then men might discern love or hatred by the things that are before them , contrary to Eccl. 9. 1 , 2. Neither could those that are in Christ suffer the painful Agonies of Death because of sin , expresly contrary to Paul , Rom. 8. 10. And if Christ be in you , the Body is dead because of sin . ( 3. ) In a word , As Christ never shed his Blood to extinguish or abolish God's displeasure against sin in whomsoever it be found , so he never shed it to deprive his People of the manifold blessings and advantages that accrue to them by the Rods of God upon them . It was never his intent to put us into a condition on Earth , that would have been so much to our loss . So then , if the hand of God be upon his People for sin , and consistently enough with his Justice , it must be an Error to say , God smites not Believers for their sins , and it would be injustice in him so to do , which is their 6th Error . Error VII . They tell us , That by God's laying our Iniquities upon Christ , he became as compleatly sinful as we , and we as compleatly righteous as Christ. That not only the guilt and punishment of sin was laid upon Christ ; but simply the very faults that men commit , the transgression it self became the transgression of Christ : Iniquity it self , not in any figure , but plainly sin it self , was laid on Christ : and that Christ himself was not more righteous , than this Person is , and this Person is not more sinful than Christ was . Refutation . These two Propositions will never go down with sound and Orthodox Christians . The first sinks and debases Christ too low , the other exalts the sinful Creature too high . The one represents the pure and spotless Lord Jesus as sinful : the other represents the sinful Creature as pure and perfect : and both these Propositions seem evidently to be built upon these two Hypotheses . ( 1. ) That the righteousness of Christ is subjectively and inherently in us , in the same fulness and Perfection it is in Christ : grant that , and then it will follow indeed , That Christ himself is not more righteous than the Believer is . ( 2. ) That not only the guilt and punishment of sin was laid on Christ by way of imputation ; but sin it self , the very transgression , or sinfulness it self , was transferr'd from the Elect to Christ : and that by God's laying it on him , the sinfulness or fault it self was essentially transfused into him ; and so sin it self did transire à subjecto in subjectum . Grant but this , and it can never be denied but Christ became as compleatly sinful as we . But both these Hypotheses are not only notoriously false , but utterly impossible , as will be manifested by and by ; But before I come to the Refutation of them , it will be necessary to lay down some Concessions to clear the Orthodox Doctrine in this Controversie , and narrow the matter under debate , as much as may be . ( 1. ) And first we thankfully acknowledge the Lord Jesus Christ to be the Surety of the New Testament , Heb. 7. 22. and that as such , all the Guilt and Punishment of our Sins , was laid upon him , Isa. 53. 5 , 6. That is , God imputed , and he bare it in our room and stead . God the Father , as Supreme Law-giver , and Judge of all , upon the Transgression of the Law , admitted the Sponsion or Suretiship of Christ , to answer for the sins of men , Heb. 10. 5 , 6 , 7. And for this very end he was made under the Law , Gal. 4. 4 , 5. And that Christ voluntarily took it upon him to answer as our Surety , whatsoever the Law could lay to our charge ; whence it became just and righteous that he should suffer . ( 2. ) We say , That God by laying upon , or imputing the Guilt of our Sins to Christ , thereby our Sins became legally his ; as the Debt is legally the Sureties Debt , tho he never borrowed one farthing of it : Thus God laid , and Christ took our Sins upon him , tho in him was no sin , 2 Cor. 5. 21. He hath made him to be sin for us , who knew no sin ( i. e. ) who was clean and altogether void of sin . ( 3. ) We thankfully acknowledg , that Christ hath so fully satisfied the Law for the sins of all that are his , that the Debts of Believers are fully discharg'd , and the very last mite paid by Christ. His Payment is full , and so therefore is our Discharge and Acquittance , Rom. 8. 1 , 31. And that by virtue hereof the Guilt of Believers is so perfectly abolished , that it shall never more bring them under Condemnation , Iohn 5. 24. And so in Christ they are without fault before God. ( 4. ) We likewise grant , That as the Guilt of our Sins was by God's Imputation laid upon Christ , so the Righteousness of Christ is by God imputed to Believers by virtue of their Union with Christ ; and becomes thereby as truly and fully theirs , for the justification of their particular Persons before God , as if they themselves had in their own Persons fulfilled all that the Law requires , or suffered all that it threatned : No inherent Righteousness in our own Persons , is , or can be more truly our own for this end and purpose , than Christ's imputed Righteousness is our own . He is the Lord our Righteousness , Jer. 23. 6. We are made the righteousness of God in him , 1 Cor. 5. 21. Yea , the righteousness of the Law is fulfilled in them that believe , Rom. 8. 4. But notwithstanding all this , we cannot say , ( 1. ) That Christ became as compleatly sinful as we . Or ( 2. ) That we are as compleatly righteous as Christ ; and that over and above the Guilt and Punishment of Sin , ( which we grant was laid upon Christ ) Sin it self simply considered , or the very Transgression it self , became the Sin or Transgression of Christ ; and consequently that we are as compleatly Righteous as Christ , and Christ as compleatly Sinful as we are . 1. We dare not say , That Sin simply consider'd , as the very Transgression of the Law it self , as well as the Guilt and Punishment , became the very Sin and Transgression of Christ : For two things are distinctly to be considered and differenced , With respect to the Law , and unto Sin. As to the Law , we are to consider in it , 1. It s Preceptive part . 2. It s Sanction . ( 1. ) The preceptive part of the Law , which gives Sin its formal Nature , 1 Ioh. 3. 4. For sin is the transgression of the law . All Transgression arises from the Preceptive part of the Law of God : He that transgresseth the Precepts , sinneth ; and under this consideration sin can never be communicated from one to another : The Personal sin of one cannot be in this respect the Personal sin of another : There is no Physical Transfusion of the Transgression of the Precept from one subject into another : This is utterly impossible ; even Adam's personal sins consider'd in his single private capacity , are not communicable to his Posterity . ( 2. ) Besides the Transgression of the Preceptive part of the Law , there is an obnoxiousness unto Punishment , arising from the Sanction of the Law , which we call the Guilt of Sin ; and this ( as Judicious Dr. Owen observes ) is separable from sin : And if it were not separable from the former , no sinner in the world could either be pardoned or sav'd : Guilt may be made another's by Imputation , and yet that other not rendred formally a sinner thereby : Upon this ground we say , the Guilt and Punishment of our Sin , was that only which was imputed unto Christ ; but the very Transgression of the Law it self , or Sin formally and essentially consider'd , could never be communicated or transfused from us into him . I know but two ways in the world by which one man's sins can be imagined to become another's , viz. Either by Imputation , which is Legal , and what we affirm ; or by Essential Transfusion from subject to subject ( as our Adversaries fancy ) which is utterly impossible ; and we have as good ground to believe the absurd Doctrine of Transubstantiation , as this wild notion of the Essential Transfusion of Sin. Guilt arising from the Sanction of the Law , may and did pass from us to Christ by Legal Imputation ; but sin it self , the very Transgression it self , arising from the very Preceptive part of the Law , cannot so pass from us to Christ : For if we should once imagine that the very acts and habits of sin , with the odious deformity thereof , should pass from our Persons to Christ , and subjectively to inhere in him , as they do in us ; then it would follow , First , That our Salvation would thereby be rendred utterly impossible . For such an inhesion of Sin in the Person of Christ , is absolutely inconsistent with the Hypostatical Vnion , which Union is the very Foundation of his Satisfaction , and our Salvation . Tho the Divine Nature can , and doth dwell in Union with the pure and Sinless human Nature of Christ , yet it cannot dwell in Union with Sin. Secondly , This Supposition would render the Blood of the Cross altogether unable to satisfie for us . He could not have been the Lamb of God to take away the Sins of the World , if he had not been perfectly pure and spotless , 1 Pet. 1. 19. Thirdly , Had our Sins thus been essentially transfus'd into Christ , the Law had had a just and valid Exception against him ; for it accepts of nothing but what is absolutely pure and perfect . I admire , therefore , how any good Man dares to call our Doctrine which teaches the Imputation of our Guilt and Punishment to Christ , a simple Doctrine ; and assert , that the Transgression it self became Christ's ; and that thereby Christ became as compleatly sinful as we . And , Fourthly , If the way of making our Sins Christ's by imputation , be thus rejected and derided ; and Christ asserted by some other way to become as compleatly sinful as we ; then I cannot see which way to avoid it , but that the very same Acts and Habits of Sin must inhere , both in Christ , and in Believers also . For , I suppose our Adversaries will not deny that , notwithstanding God's laying the Sins of Believers upon Christ , there remain in all Believers after their Justification , sinful Inclinations and Aversations ; a Law of Sin in their Members , a Body of Sin and Death . Did these things pass from them to Christ , and yet do they still inhere in them ? Why do they complain and groan of in-dwelling Sin ? as Rom. 7. If Sin it self be so transferr'd from them to Christ ? Sure , unless Men will dare to say , the same Acts and Habits of Sin which they feel in themselves , are as truly in Christ as in themselves ; they have no ground to say , that by God's laying their Iniquities upon Christ , he became as compleatly sinful as they are ; and if they should so affirm , that Affirmation would undermine the very Foundation of their own Salvation . I therefore heartily subscribe to that sound and holy Sentence , of a clear and learned Divine , Nothing is more absolutely true , nothing more sacredly and assuredly believ'd by us , than that nothing which Christ did or suffer'd , nothing that he undertook , or underwent , did , or could constitute him subjectively , inherently , and thereupon personally a Sinner , or guilty of any Sin of his own . To bear the Guilt or Blame of other Mens Faults , to be alienae culpae reus , makes no Man a Sinner , unless he did unwisely or irregularly undertake it . So , then this Proposition , that by God's laying our Sins upon Christ ( in some other way , than by Imputation of Guilt and Punishment ) he became as compleatly sinful as we , will not , ought not to be receiv'd as the sound Doctrine of the Gospel . Nor yet this Second Proposition . That we are as compleatly Righteous as Christ is ; or , that Christ is not more Righteous than a Believer . I cannot imagine what should induce any Man so to express himself , unless it be a groundless conceit and fancy , that there is an essential Transfusion of Christ's justifying Righteousness into Believers , whereby it becomes theirs by way of subjective inhesion , and is in them in the very same manner it is in him : And so every individual Believer becomes as compleatly Righteous as Christ. And this conceit they would fain establish upon that Text , 1 Ioh. 3. 7. He that doth righteousness , is righteous , even as he is righteous . But neither this expression , nor any other like it in the Scriptures , gives the least countenance to such a general and unwary Position . It is far from the mind of this Scripture , That the righteousness of Christ is formally and inherently ours , as it is his . Indeed it is ours relatively , not formally and inherently ; not the same with his for quantity , though it be the same for verity . His Righteousness is not ours in its Vniversal value , though it be ours , as to our particular use and necessity . Nor is it made ours to make us so many causes of Salvation to others ; but it is imputed to us as to the Subjects , that are to be saved by it our selves . 'T is true , we are justified , and saved by the very Righteousness of Christ , and no other ; but that Righteousness is formally inherent in him only , and is only materially imputed to us . It was actively his , but passively ours . He wrought it , though we wear it . It was wrought in the person of God-man for the whole Church , and is imputed ( not transfused ) to every single Believer for his own concernment only . For , ( 1. ) It is most absurd to imagine that the Righteousness of Christ should formally inhere in the person of all , or any Believer , as it doth in the person of the Mediator . The impossibility hereof appears plainly from the incapacity of the Subject . The Righteousness of Christ is an Infinite Righteousness , because it is the Righteousness of God-man , and can therefore be subjected in no other person beside him . It is capable of being imputed to a finite creature , and therefore in the way of imputation we are said to be made the righteousness of God in him : but though it may be imputed to a finite creature , it inheres only in the person of the Son of God , as in its proper subject . And indeed , ( 2. ) If it should be inherent in us , it could not be imputed to us as it is , Rom. 4. 6 , 23. Nor need we go out of our selves for justification , as now we must , Phil. 3. 9. but may justify our selves by our own inherent Righteousness . And ( 3 dly , ) What should hinder , if this Infinite Righteousness of Christ were infused into us , and should make us as compleatly righteous as Christ ; but that we might justify others also , as Christ doth : and so we might be the Saviours of the Elect , as Christ is ? Which is most absurd to imagine . And ( 4 thly , ) According to Antinomian Principles , What need was there that we should be justified at all ? Or , what place is left for the justification of any sinner in the World ? For according to their Opinion , the justification of the Elect is an immanent act of God before the World was ; and that Eternal act of Justification , making the Elect as compleatly Righteous as Christ himself , there could not possibly be any the least guilt in the Elect to be pardoned ; and consequently no place , or room could be left for any Justification in time . And then it must follow , that seeing Christ died in time for sin , according to the Scriptures ; It must be for his own sins that he died , and not for the sins of the Elect ; Diametrically opposite to Rom. 4. 25. and the whole current of Scripture , and faith of Christians . 'T is therefore very unbecoming and unworthy of a justified person , after Christ hath taken all his guilt upon himself , and suffer'd all the punishment due thereunto in his place and room : Instead of an humble and thankful admiration of his unparallel'd grace therein , to throw more than the guilt and punishment of his sins upon Christ , even the transgression it self : and comparing his own Righteousness with Christ's , to say he is as compleatly Righteous as Christ himself . This is as if a company of Bankrupt Debtors Arrested for their own Debts , ready to be cast into Prison , and not having one Farthing to satisfy , after their Debts have been freely and fully discharg'd by another , out of his immense treasure ; should now compare with him , yea , and think they honour'd him , by telling him , that now they are as compleatly Rich as himself . I am well assur'd no good Man would embrace an Opinion so derogatory to Christ's Honour as this is ; did he but see the odious consequences of it , doubtless he would abhor them as much as we . And as for those now in Heaven , who fell into such mistakes in the way thither , were they now acquainted with what is transacted here below , they would exceedingly rejoyce in the detection of those mistakes , and Bless God for the refutation of them . Error VIII . They affirm , That Believers need not fear their own sins , nor the sins of others ; for as much as neither their own , or others sins can do them any hurt , nor must they do any duty for their own good , or salvation or for eternal rewards . That we need fear no hurt from sin , or may not aim at our own good in Duty , are two Propositions that sound harsh in the ears of Believers : I shall consider them severally , and refute them as briefly as I can . Proposition I. Believers need not fear their own sins , or the sins of others ; because neither our own , or others sins can do us any hurt . They seem to be induced into this Error , by misunderstanding the Apostle , in Rom. 8. 28. as if the scope of that Text were to assert the benefits of sin to justified persons ; whereas he speaks there of Adversities and Afflictions befalling the Saints in this Life . Vniversalis restringenda est ad materiam subjectam , loquitur enim de afflictionibus piorum . The subject matter ( saith Pareus on the place ) restrains the Universal expression of the Apostle : For when he there saith , All things shall work together for good ; he principally intends the afflictions of the Godly , of which he treats there in that context . It may be extended also to all providential events ; Omnia quaecunque eis accedunt forinsecus , tam adversa , quàm prospera : All adverse and prosperous events of things without us , as Estius upon the place notes . Nothing is spoken of sin in this Text. And the Apostle distributing this General into Particulars , verse 38. plainly shews , what are the things he intended by his Universal expression , verse 28. as also in what respect no creature can do the Saints any hurt , namely , that they shall never be able to separate them from the love of God , which is in Christ Iesus our Lord. And in this respect it is true that the Sins of the Elect shall not hurt them , by frustrating the purpose of God concerning their Eternal Salvation ; or totally and finally to separate them from his Love. This we grant , and yet we think it a very unwary , and unsound expression , That Believers need not fear their own sins , because they can do them no hurt : 'T is too general and unguarded a Proposition to be received for truth . What if their sins cannot do them that hurt , to frustrate the purpose of God , and Damn them to Eternity in the World to come ? Can it therefore do them no hurt at all in their present state of conflict with it in this World ? For my part , I think the greatest fear of caution is due to sin , the greatest evil ; and that Chrysostome spake more like a Christian , when he said , Nil nisi peccatum timeo , I fear nothing but sin . Though sin cannot finally ruine the Believer , yet it can many ways hurt and injure the Believer ; and therefore ought not to be misrepresented as such an innocent and harmless thing to them . In vain are so many terrible threatnings in the Scriptures against it , if it can do us no hurt ; and it is certain nothing can do us good , but that which makes us better , and more Holy : But Sin can never pretend to that , of all things in the World. But to come to an issue , Sin may be consider'd three ways . 1. Formally . 2. Effectively . 3. Reductively . First , Formally , as a transgression of the Preceptive part of the Law of God , and under that consideration it is the most formidable evil in the whole World. The evil of evils , at which every gracious heart trembles , and ought rather to chuse Banishment , Prison , and Death it self in the most terrible form , than Sin , or that which is most tempting in Sin , the pleasures of it ; as Moses did , Heb. 11. 25. Secondly , Sin may be consider'd Effectively , with respect to the manifold mischiefs and calamities it produceth in the World , and the Spiritual and Corporeal Evils it infers upon Believers themselves : Though it cannot Damn their Souls , yet it makes War against their Souls , and brings them into miserable Bondage and Captivity , Rom. 7. 23. It wounds their Souls , under which wounds they are feeble and sore broken ; yea , they roar by reason of the disquietness of their hearts , Psal. 38. 5 , 8. Is War , Captivity , Festering painful Wounds , causing them to roar , no hurt to Believers ? It breaks their very Bones , Ps. 51. 8. And is that no hurt ? It draws off their Minds from God , interrupts their Prayers and Meditations , Rom. 7. 18 , 19 , 20 , 21. And is there no hurt in that ? It causeth their Graces to decline , wither , and languish to that degree , that the things which are in them are ready to die , Rev. 3. 1. and Rev. 2. 4. And is the loss of Grace and Spiritual strength , no hurt to a Believer ? It hides the Face of God from them , Isa. 59. 2. And is there no hurt in spiritual withdrawments of God from their Souls ? Why then do deserted Saints so bitterly lament and bemoan it ? It provokes innumerable afflictions and miseries , which fall upon our Bodies , Relations , Estates ; and if Sin be the cause of all these inward and outward miseries to the People of God , sure then there is some hurt in Sin , for which the Saints ought to be afraid of it . Thirdly , Sin may be consider'd Reductively , as it is over-ruled , reduced , and finally issued by the Covenant of Grace . Under this consideration of sin , which rather respects the future , than present state , the Antinomians only respect the hurt , or evil of it ; over-looking both the former considerations of sin , which concern the present state of Believers , and so rashly pronounce , sin can do Believers no hurt . An Assertion tending to a great deal of looseness and licentiousness . A Man drinks deadly Poison , and is after many months recover'd by the skill of an excellent Physician ; shall we say , there was no hurt in it , because the man died not of it : sure those fearful twinges he felt , his loss of strength and stomach , were hurtful to him , tho he escaped with life , and got this advantage by it , to be more wary for ever after . Tantum Religio potuit suadere malorum . And then for other mens sins , ( which they say we need not fear ) 't is an Assertion against all the Laws of Charity . For the sins of wicked men eternally damn them : Disturb the Peace and Order of the World : Draw down National Judgments upon the whole Community : Cause Wars , Plagues , Persecutions , &c. Which Considerations of the sins of others , opened fountains of tears in David's Eyes , Psal. 119 , 136. caused horror to take hold upon him , vers . 53. And yet if you will believe the Antinomian Doctrine , Believers have no need to fear , much less be in horror ( which is the extremity of fear ) for other mens sins . How is Satan gratified , and temptations to sin strengthned upon the Souls of men , by such indistinct , unwary , and dangerous Expressions as these are ? A good Intention can be no sufficient salvo for such Assertions as these . Secondly , They tell us , That as the Saints need fear no sin for any hurt it can do them , so they must do no duty for their own good ; or with an eye to their own Salvation , or Eternal Rewards in Heaven . Refutation . This , as the former , is too generally and indistinctly deliver'd . He that distinguisheth well , teacheth well . The confounding of things which ought to be distinguish'd , easily runs men into the bogs of Errors . Two things ought to have been distinguish'd here : in Duties . 1. Ends 2. Self-ends First , Ends in Duty ; There are two ends in Duties : one supream and ultimate , viz. the glorifying of God , which must , and ought to take the first place of all other ends . Another secondary and subordinate , viz. the good and benefit of our selves . To invert these , and place our own good in the room of God's Glory , is sinful and unjustifiable ; and he that aims only at himself in Religion , is justly censured as a mercenary Servant , especially if it be any external good he aims at ; but spiritual good , especially the enjoyment of God , is so involv'd in the other , viz. the glory of God , that no man can rightly take the Lord for his God , but he must take him for his Supream Good , and consequently therein may , and must have a due respect to his own happiness . Secondly , Self-ends must also be distinguished into 1. Corrupt , or carnal Self-ends . 2. Pure and spiritual Self-ends . As to carnal and corrupt Self-ends , inviting and moving men to the performance of Religious Duties : when these are the only Ends men aim at , they bewray the Hypocrisy of the Heart : and accordingly God charges Hypocrisy upon such Persons , Hosea 7. 14. They have not cried unto me with their heart , when they howled upon their Beds : they assemble themselves for Corn and Wine , &c. God reckons not the most solemn Duties animated by such Ends , to be done unto him , Zech. 7. 5. Did ye at all fast to me ? But beside these , Man hath a best self , a spiritual self , to regard in duty , viz. The conformity of his Soul to God in holiness , and the perfect fruition of God in glory . Such holy Self-ends as these , are often commended , but nowhere condemned in Scripture . 'T was the Encomium of Moses , That he had respect unto the recompence of reward , Heb. 11. 26. These ordinate respects to our spiritual best self , are so far from being our sin , that God both appoints and allows them for great uses and advantages to his People in their way to glory . They are ( 1. ) Singular Encouragements to the Saints under Persecution , Streights and Distresses , Heb. 10. 34. And to that end Christ proposes them , Luke 12. 32. And so the best of Saints have made use of them , 2 Cor. 4. 17 , 18. ( 2. ) They are Motives and Incentives to Praise and Thankfulness , 1 Pet. 1. 3 , 4. 1 Coloss. 12. ( 3. ) They stir up the Saints to chearful and vigorous industry for God , Col. 3. 23 , 24. 1 Cor. 15. 58. Now to cut off from Religion all these spiritual and excellent Self-respects , and to make them our sins , and marks of our Hypocrisy , is an Error very injurious to the Gospel , and to the Souls of Men. For ( 1. ) it crosses the strain of the Gospel , which commands us to strive for our Salvation , Luk. 13. 24 , 25. Phil. 2. 12. 1 Tim. 4. 16. ( 2. ) It blames that in the Saints as sinful , which the Scripture notes as their excellency , and records to their praise , Heb. 11. 26. ( 3. ) It makes the Laws of Christianity to thwart and cross the very fundamental Law of our Creation , which inclines and obliges all men to intend their own Felicity . And on this account , not only our Antinomians are blame-worthy , but others also , who are far enough from their Opinion , who urge humiliation for sin beyond the Staple : teaching men , they are not humbled enough till they be content to be damned . ( 4. ) It unreasonably supposes a Christian may not do that for his own Soul , which he daily doth , and is bound to do for other mens Souls , viz. to pray , preach , exhort and reprove for their Salvation . Error IX . They will not allow the New Covenant to be properly made with us , but with Christ for us . And some of them affirm , That this Covenant is all of it a Promise , having no Condition upon our part . They acknowledge indeed Faith , Repentance and Obedience , to be Conditions , but say they are not Conditions on our part , but on Christ's ; and consequently affirm , That he repented , believed , and obeyed for us . Refutation . ( 1. ) The confounding of distinct Covenants , leads them into this Error ; we acknowledge there was a Covenant properly made with Christ alone , which we call the Covenant of Redemption . This Covenant indeed , though it were made for us , yet it was not made with us . It had its Condition , and that Condition was laid only upon Christ : viz. That he should assume our Nature , and pour out his Soul unto death , which Condition he was solely concerned to perform ; but beside this , there is a Covenant of Grace made with him , and with all Believers in him : with him primarily as the Head , with them as the Members , who personally come into this Covenant , when they come into union with him by Faith. This Covenant of Grace is not made with Christ alone , personally considered , but with Christ , and all that are his , mystically considered , and is properly made with all Believers in Christ ; and therefore it is called their Covenant , Zech. 9. 11. As for thee also , by the blood of thy Covenant I have sent forth thy Prisoners out of the Pit wherein is no water . So when God entred into the Covenant of Grace with Abraham , Gen. 17. 7. I will establish my Covenant ( saith he ) between me and thee , thy Seed after thee . So when he took the People of Israel into this Covenant , Ezek. 16. 8. I sware unto thee ( saith he ) and entred into a Covenant with thee , and thou becamest mine . This Covenant of Grace made with Believers in Christ , is not the same , nor must it be confounded with the Covenant of Redemption made with Christ before the World began . They are two distinct Covenants ; for in the Covenant of Grace , into which Believers are taken , there is a Mediator , and this Mediator is Christ himself ; but in the other Covenant of Redemption there neither was , nor could be any Mediator , which manifestly distinguishes them . Besides , In the Covenant of Grace Christ bequeaths manifold and rich Legacies , as he is the Testator ; but no man gives a Legacy to himself . This Covenant is really and properly made with every Believer as he is a Member of Jesus Christ the Head ; and they are truly and properly federates with God : the Covenant binds them to their Duties , and encourages them therein by promises of strength to be deriv'd from Christ to enable them thereunto . ( 2. ) We thankfully acknowledge , That the glory of the New Covenant is chiefly discovered in the Promises thereof : upon the best Promises it is established . And all the Promises are reducible to the Covenant . They meet , and center in it as the Rivers in the Sea , or Beams in the Sun. But yet we cannot say , that nothing but Promises is contain'd in this Covenant : for there are Duties required by it , as well as Mercies promised in it . Nor may we say , That those Duties required by it , are required only to be performed by Christ , and not by us ; but they are required to be performed by us in his strength . Nor is it Christ that repents , and believes for us , but we our selves are to believe and repent in the strength of his Grace . And till we do so actually in our own persons , we have no part or portion in the Blessings and Mercies of this Covenant . If Christ by believing for us , give us an actual Right and Title to the Promises and Blessings of the New Covenant , then it will unavoidably follow , ( 1. ) That men , who never repented for one sin in all their lives , may be , nay , certainly are pardoned as much as the greatest Penitents in the World ; because though they never repented themselves , yet Christ repented for them : expresly contrary to his own words , Luke 13. 3. Except ye repent , ye shall all likewise perish . And contrary to his own established Order , Luke 29. 47. Acts 3. 19. ( 2. ) It will also follow , That Unbelievers , who never had union with Christ by one vital act of Faith in all their lives , may be , nay certainly shall be saved , as well as those that are actual Believers : because though they be Unbelievers in themselves , yet Christ believed for them : expresly contrary to Mark 16. 16. He that believeth not , shall be damned . John 3. 36. He that believeth not the Son , shall not see life ; but the wrath of God abideth on him . And Luke 12. 46. He will cut him in sunder , and will appoint him his portion with unbelievers . ( 3. ) It will also follow from hence , That men may continue in a state of disobedience all their days , and yet may be sav'd as well as the most obedient Souls in the World : expresly contrary to Eph. 5. 6. Let no man deceive you with vain words ; for because of these things , cometh the wrath of God upon the Children of disobedience . And Rom. 2. 8. But unto them that are contentio●s , and do not obey the truth , but obey unrighteousness , indignation , and wrath . And 1 Pet. 4. 17. What shall the end of them be that obey not the Gospel of God! This Language sounds strange and harsh to the Ears of Christians ; a repenting Christ saving the impenitent Sinner : A believing Christ saving Unbelievers : An obeying Christ saving obstinate and disobedient Wretches . Whither doth such Doctrine tend , but to encourage and fix men in their impenitence , unbelief , and disobedience ? But the Lord grant no poor Sinner in the World may trust to this , or build his hopes of Eternal Life upon such a loose , sandy foundation as this is . Reader , All that Christ hath done without thee , will not , cannot be effectual to thy Salvation , unless Repentance , Faith and Obedience be wrought by the Spirit in thy Soul. 'T is Christ in thee that is the hope of glory , Col. 1. 27. Beware therefore on what ground thou buildest for Eternity . Error X. They deny Sanctification to be the evidence of Iustification ; and deridingly tell us , This is to light a Candle to the Sun ; and the darker our Sanctification is , the brighter our Iustification is . Refutation . I am not at all surprized at this strange and absonous Language . 'T is a false and dangerous Conclusion , yet such as naturally results from , and by a kind of necessity follows out of their other Errors . For if the Elect be all justified from Eternity , and that neither Repentance , Faith or Obedience be required of us in the Covenant of Grace ; but were all required of , and performed by Christ , who repented , believed , and obeyed for us ; then indeed I cannot understand what relation our Sanctification hath to our Justification ; or how it should be an evidence , mark or sign thereof : or what regard is due from Christians to any Grace or Work of the Spirit wrought in them , to clear up their Interest in Christ to them . For we being in Christ , and in state of Justification , before we were naturally born , we must necessarily be so before we be regenerated , or new-born ; and consequently , no work of Grace wrought in us , or holy Duties performed by us , can be evidential of that which from Eternity was done before them , and without them . ( 1. ) I grant indeed , That many vain Professors do cheat and deceive themselves by false unscriptural signs and evidences , as well as by true ones misapplied . ( 2. ) I grant also , That by reason of the deceitfulness of the Heart , instability of the Thoughts , similar works of common Grace in Hypocrites , Distractions of the World , Wiles of Satan , weakness of Grace , and prevalency of Corruptions : the clearing up of our Justification by our Sanctification , is a work that meets with great and manifold Difficulties , which are the things that most Christians complain of . ( 3. ) I also grant , That the evidence of our Sanctification in this , or any other method , is not essential , and absolutely necessary to the being of a Christian. A man may live in Christ , and yet not know his interest in him , or relation to him , Isa. 50. 10. Some Christians , like Children in the Cradle , live , but understand not that they live : are born to a great Inheritance , but have no knowledge of it , or present comfort in it . ( 4. ) I will further grant , That the Eye of a Christian may be too intently fixed upon his own gracious qualification ; and being wholly taken up in the reflex Acts of Faith , may too much neglect the direct Acts of Faith upon Christ , to the great detriment of his Soul. But all this notwithstanding , The examination of our Justification by our Sanctification , is not only a lawful , and possible , but a very excellent and necessary work and duty . 'T is the course that Christians have taken in all Ages . And that which God hath abundantly blessed to the joy and encouragement of their Souls . He hath furnished our Souls to this end with noble self-reflecting Powers and Abilities . He hath answerably furnished his Word with variety of marks and signs for the same end and use . Some of these marks are exclusive to detect and bar bold presumptuous Pretenders , 1 Cor. 6. 9. Rev. 21. 8 , 27. Some are inclusive marks , to measure the strength and growth of Grace by , Rom. 4. 20. And others are positive signs , flowing out of the very essence of Grace , or the New-Creature , 1 Iohn 4. 13. Hereby we know that we dwell in him , and he in us , because he hath given us of his Spirit . He hath also expresly commanded us to examine and prove our selves : upbraided the neglectors of that duty , and enforced their duty upon them by a thundring Argument , 2 Cor. 13. 5. Examine your selves whether ye be in the faith , prove your own selves ; know ye not your own selves , how that Iesus Christ is in you , except ye be Reprobates . In a word , For this end and purpose , amongst others , were the Scriptures written , 1 Iohn 5. 13. These things have I written to you , that believe on the name of the Son of God , that ye may know that ye have eternal life . And therefore to neglect this duty , is exceeding dangerous ; but to deny , and deride it , intolerable . It may justly be feared , such men will be drown'd in perdition , who fall into the waters , by making a bridge over them with their own shadows . For my own part , I verily believe that the sweetest hours Christians enjoy in this World , is , when they retire into their Closets , and sit there concealed from all eyes , but him that made them ; looking now into the Bible , then into their own Hearts , and then up to God : closely following the grand Debate about their Interest in Christ , till they have brought it to the happy desired issue . And now , Reader , for a close of all , I call the Searcher of Hearts to witness , That I have not intermedled with these Controversies of Antipaedobaptism , and Antinomianism , our of any delight I take in Polemical Studies , or an unpeaceable contradicting Humour , but out of pure zeal for the Glory and Truths of God , for the vindication and defence whereof , I have been necessarily ingaged therein . And having discharged my duty thus far , I now resolve to return ( if God will permit me ) to my much sweeter and more agreeable Studies ; Still maintaining my Christian Charity for those whom I oppose ; not doubting but I shall meet those in Heaven , from whom I am forced in lesser things to dissent and differ upon Earth . FINIS . GOSPEL-UNITY Recommended to the CHURCHES OF CHRIST : IN A SERMON Preached by I. F. Author of the Foregoing DISCOURSE . FROM I COR. I. 10. Now I beseech you , brethren , by the name of our Lord Iesus Christ , That ye all speak the same thing ; and that there be no divisions among you ; but that ye be perfectly joined together in the same mind , and in the same judgment . WHEN I consider this Healing and Uniting Text , and the scandalous Divisions of the Congregations to which I recommend it , I could chuse rather to comment thereon with Tears , than Words . 'T is just matter of lamentation , to think what feeble influences such Divine and Pathetical Exhortations have upon the minds and hearts of professed Christians . But it is not Lamentations , but proper Counsels , and convictions obey'd , must do the work . The Primitive and Purest Churches of Christ , consisted of imperfect Members , who notwithstanding they were knit together by the same internal bond of the Spirit , and the same external bonds of common Profession , and common Danger , and enjoyed extraordinary helps for uniting , in the Presence and Doctrine of the Apostles among them ; yet quickly discovered a Schismatical Spirit , dividing both in Judgment and Affection , to the great Injury of Religion , and Grief of the Apostle's Spirits . To check and heal this growing-Evil in the Church at Corinth , the Apostle addresses his Pathetical Exhortation to them , and to all future Churches of Christ , whom it equally concerns , in the words of my Text. Now I beseech you , brethren , &c. Where note 1. The Duty exhorted to . 2. The Arguments enforcing the Duty . 1. The Duty exhorted to ; namely , Unity ; the Beauty , Strength , and Glory , as well as the Duty of a Church . This Unity he describes two ways , 1. As it is Exclusive of its opposite , Schism or Division . All Rents , and rash Separations , are contrary to it , and destructive of it : I beseech you , brethren , that there be no Divisions [ or Schisms ] among you . 2. As it is inclusive of all that belongs to it ; namely , the Harmony and Agreement of their Judgments , Hearts , and Language . ( 1. ) That ye all speak the same thing . ( 2. ) That ye be perfectly joined together in one Mind . And ( 3. ) In the same Judgment . This threefold Union in Judgment , Affection , and Language , includes all that belongs to Christian Concord , makes the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of one Heart and Soul , the loveliest sight this World affords , Acts 2. 46 , 47. ( 2. ) The Arguments enforcing this Duty upon them , comes next under consideration . And these are Three . ( 1. ) I beseech you . ( 2. ) I beesech you , Brethren . ( 3. ) I beseech you , brethren , by the name of our Lord Iesus Christ. These Arguments are not of equal Force and Efficacy : The first is great : The second greater : The last the most efficacious , and irresistible , of all the rest : But all together should come with such Power , and irresistible Efficacy upon the Judgments , Consciences , and Hearts of Christians , as should perfectly knit them together , and defeat all the Designs of Satan , and his Agents , without them , or of their own Corruptions within them , to rend asunder their Affections or Communion . And first , he enforces the Duty of Unity by a solemn Apostolical Obsecration and Adjuration ; I beseech you , saith he ; he had Power to command them to this Duty , and threaten them for the neglect of it : He had in readiness to revenge all Disobedience , and might have shaken that Rod over them ; but he chuseth rather to intreat and beseech them : Now I beseech you , Brethren : Here you have , as it were , the great Apostle upon his knees before them , Meekly and Pathetically entreating them to be at perfect Unity among themselves . 'T is the intreaty of their Spiritual Father , that had begotten them to Christ. Now [ I ] beseech you , brethren , I who was the Instrument in Christ's hand , of your Conversion to him : I , that have planted you a Gospel-Church , and assiduously watered you : I beseech you by all the spiritual tyes and endearments betwixt me and you , that there be no Divisions among you . This is the first Argument , wrapt up in a solemn Obsecration . Next , he enforces the Duty of Unity , by the nearness of their Relation ; I beseech you , Brethren : Brotherhood is an endearing thing , and naturally draws Affection and Unity with it , 1 Pet. 3. 8. Be ye all of one mind ; having compassion one of another ; love as brethren ; be pitiful , be courteous ; ye are the children of one Father , joint-heirs of one and the same inheritance . To see an Egyptian smiting an Israelite , is no strange sight ; but to see one Israelite quarrelling another , is most unnatural and uncomely : The nearer the Relation , the stronger the Affection : How good and how pleasant is it , ( saith the Psalmist ) for Brethren to dwell together in Vnity ! Psal. 133. 1. But the greatest Argument of all is the last , viz. In the name of our Lord Iesus Christ. In this name he beseeches and intreats them to be at perfect Unity among themselves . In the former he sweetly insinuated the duty by a loving compellation , but here he sets it home by a solemn Adjuration ; I beseech you , brethren , by the name of our Lord Iesus Christ : That is to say , ( 1. ) For Christ's Sake , or for the Love of Christ ; by all that Christ hath done , suffered , or purchased for you ; and as Christ is dear and precious to you , let there be no Divisions . If you have any Love for Christ , don't grieve him , and obstruct his great design in the world , by your Scandalous Schisms . Mr. Iohn Fox never denied a Beggar that asked an Alms of him , for Christ ●esus Sake . 2. In the name of our Lord Iesus Christ ; that is , in the Authority of Christ ; for so his Name also signifies , 1 Cor. 5. 4. and it is as if he had said , If you reverence the Supreme Authority and Soveraignty of Christ , which is the Fountain out of which so many solemn Commands of Unity do flow ; then see , as you will answer it to him at the Great Day , that ye be perfectly joined together in one Mind , and in one Judgment . The Point will be this : DOCT. Vnity amongst Believers , especially in particular Church-Relation , is as desirable a Mercy , as it is a necessary and indispensable Duty . How desirable a Mercy it is , and how necessary a Duty , let the same Apostle , who presseth it upon the Corinthians in my Text , be heard again , enforcing the same Duty with the same warmth , upon the Church at Philippi , chap. 2. v. 1 , 2. If there be therefore any consolation in Christ , if any comfort of love , if any fellowship of the spirit , if any bowels of mercies , fulfil ye my joy , that ye be like-minded , having the same love , being of one accord , of one mind . In handling this Point , I will shew , 1. What Unity among Believers is . 2. How the necessity and desirableness of it , may be evinced . 3. And then lay down the Motives and Directions about it . ( 1. ) What Unity amongst Believers is , and more particularly such Believers as stand in particular Church-Relation to each other . There is a twofold Union , one Mystical , betwixt Christ and Believers ; another Moral , betwixt Believers themselves : Faith knits them all to Christ , and then Love knits them one to another . Their common relation to Christ their Head , endears them to each other as Fellow-Members in the same Body . Hence they become Sanguine Christi conglutinati ; Glued together by the Blood of Christ. Union with Christ is fundamental to all Union among the Saints . Perfect Union would flow from this their common Union with Christ their Head , were they not here in an imperfect state , where their corruptions disturb and hinder it ; and as soon as they shall attain unto compleat Sanctification , they shall also attain unto perfect Unity . How their Unity with one another comes by way of necessary resultancy from their Union with Christ ; and how this Unity among themselves shall at last arise to its just perfection , that one Text plainly discovers , Iohn 17. 23. I in them , and thou in me ; that they may be made perfect in one , &c. Unity amongst those that hold not the Head , is rather a Conspiracy , than a Gospel-unity . Believers and unbelievers may have a Political or Civil union ; but there 's no Spiritual unity , but what flows from joint-membership in Christ. I will not deny , but in particular Churches there may be , and still are some Hypocrites , who hold Communion with the Saints , and pretend to belong unto Christ , the same Head with them ; but as they have no real Union with Christ , so neither have they any sincere affection to the Saints ; and these for the most part , are they that raise tumults and divisions in the Church , as disloyal Subjects do in the Commonwealth . Of these the Apostle speaks , 1 Ioh. 2. 19. They went out from us , but they were not of us ; for if they had been of us , they would no doubt have continued with us ; but they went out , that it might be made manifest that they were not all of us . Sincere Christianity holds fast the Soul by a firm bond of Life to the truly Christian Community , wherein they reap those spiritual pleasures and advantages which assure their continuance therein to a great degree : But those that joyn with the Church upon carnal and external inducements , make little conscience of rending from it ; and God permits their Schismatical Spirits thus to act , for the discovering of their Hypocrisy , or ( as the Text speaks ) that it might be made manifest they were not of us ; as also that they which are approved , may by their constancy be also made manifest , 1 Cor. 11. 19. It hath indeed been said , That it 's never better with the Church , than when there are most Hypocrites in it ; but then you must understand it only with respect to the external tranquillity and prosperity of the Church ; for as to its real , spiritual advantage , they add nothing : And therefore it behoves Church-Officers and Members to be exceeding careful ( especially in times of Liberty and Prosperity ) how they admit Members , as the 〈…〉 Solomon● time were of admitting Proselytes . 'T is said , Amos 3. 3. How can two walk together except they be agreed ? I deny not but persons that differ in some lesser points as to their Judgment , may , and ought to be one in Affection : But of this I am sure , that when Sanctified persons , agreed in Judgments and Principles , do walk together under pious and judicious Church-officers , in tender affection , and the exercise of all duties tending to mutual edification , glorifying God with one mouth , Rom. 15. 6. and cleaving together with oneness of heart , Acts 2. 42. This is such a Church-unity as answers Christ's end in the ●●stitution of particular Churches , and greatly tends to their own comfort , and the propagation of Christianity in the World. Tongue-unity flows from Heart-unity ; Heart-unity , in a great measure , from Head-unity ; and all three from Union with the Lord ●esus Christ. The divisions of our Tongues come mostly from the divisions of our Hearts ; were Hearts agreed , Tongues would quickly be agreed ; And then what ble●●ed times might be expected ? And so much briefly for the nature of Unity . Next , ( 2. ) Let us evince both the necessity and desirableness of this Unity among Believers ; and this will appear in a threefold respect : viz. 1. With respect to the Glory of God. 2. The Comfort and Benefit of our own Souls . 3. The Conversion and Salvation of the World. ( 1. ) With respect to the Glory of God. The manifestative Glory of God ( which is all the Glory we are capable of giving him , is the very end of our Being , and should be dearer to us than our Lives ) is exceedingly advanced by the Unity of his people . Hence is the Apostle's Prayer , Rom. 15. 5 , 6. Now the God of patience and consolation , grant you to be like minded one towards another , according to Christ Iesus , that you may with one mind and one mouth glorify God. 'T is highly remarkable , That the Apostle in this Petition for the Unity of the Saints , doth not only describe that Unity he prays for , one Mouth and one Mind , and shews how much God would be glorified by such an Union ; but he also addresses himself to God for it , under these two remarkable Titles , the God of patience and consolation ; thereby intimating two things ; ( 1. ) How great need and exercise there is of patience , in maintaining Unity among the Saints : They must bear one another's burthens ; they must give allowance for mutual infirmities : For the Church here is not an Assembly of Spirits of just Men made perfect . The Unity of the Saints therefore greatly depends upon the exercise of Patience one towards another ; and this he begs the God of Patience to give them . And to endear this Grace of Patience to them , He ( 2. ) joyns with it another Title of God , viz. the God of Consolation , wherein he points them to that abundant comfort which would result unto themselves from such a blessed Unity continued and maintained by the mutual exercises of patience and forbearance one towards another . And to set home all , he lays before them the pattern and example of Christ ; The God of patience and consolation grant you to be like minded according to Christ. How many Thousand infirmities and failures in Duty , doth Christ find in all his people ? Notwithstanding which , he maintaineth Union and Communion with them ; and if they , after his example , shall do so likewise with one another , God will be eminently glorified therein . This will evidence both the Truth and Excellency of the Christian Religion , which so firmly knits the hearts of its Professors together . ( 2. ) Secondly , The necessity and desirableness of this Unity farther appears , by the deep interest that the comfort and benefit of our Souls have in it . A great example hereof we have in Acts 2. 46 , 47. Oh! what cheeriness , strength , and pleasure , did the Primitive Christians reap from the Unity of their Hearts in the ways and worship of God ? Next unto the pleasure and delight of immediate Communion with God himself , and the shedding abroad of his Love into our Hearts by the Holy-Ghost ; none like that which ariseth from the harmonious exercises of the graces of the Saints in their mutual Duties and Communions one with another . How are their Spirits dilated and refreshed by it ? What a lively emblem is here of Heaven ! the Courts of Princes afford no such delights . Whereas on the other side , when Schisms have rent Churches a-sunder , they go away from each other exasperated , grieved and wounded , crying out , Oh , that I had a Cottage in the Wilderness ! or , oh ! that I had the Wings of a Dove , that I might flee away , and be at rest ( 3. ) Lastly , The necessity and desireableness of this Union further appears with respect unto the World , who are allured to Christ by it , and scared off from Religion by the feuds and divisions of Professors . To this the Prayer of Christ hath respect , Ioh. 17. 23. That they may be made perfect in one , that the world may know that thou hast sent me . q. d. This , O Father , will be a convincing evidence to the World , of the Divinity both of my Person and Doctrine , and a great ordinance for their conversion to me , when they shall see my people cleaving inseparably unto me by Faith , and to one another by Love. And on the other side , it will be a fatal stumbling-block in the way of their conversion , to observe my followers biting and devouring , rending and tearing one another . A Learned and Judicious Divine Commenting upon those words , Cant. 2. 7. I charge you , O ye daughters of Ierusalem , by the Roes , and by the Hinds of the field , that ye stir not up , nor awake my love till ●e please ; gives the sense thus ; By Roes and Hinds of the Field ( saith he ) understand weak comers on towards Christ , persons under some preparatory works towards Conversion , who are as shy and as timorous as Roes and Hinds of the Field ; and as they will be scared by the yelp of a Dog , or sound of a Gun ; so will these at any offensive miscarriages in the Churches of Christ. Alexander Severus , finding two Christians contending with one another , commanded them that they should not presume to take the name of Christ upon them any longer ; for ( saith he ) you greatly dishonour your Master , whose Disciples you profess your selves to be . And thus briefly of the nature of Church-unity , and the necessity and desirableness thereof among all that stand in that Relation . VSE . The only improvement I shall make of this point , shall be for , 1. Exhortation to Unity . 2. Directions for the maintaining of it . The first Vse for Exhortation . And first , having briefly discoursed the nature , necessity and desireableness of Unity among all Christians , and especially of those in particular Church-relation , I do in the Bowels of Christ , and in the words of his Apostle , Phil. 2. 1 , 2. earnestly and humbly intreat all my Brethren , That if there be any consolation in Christ , if any comfort of love , if any fellowship of the spirit , if any bowels of mercies , fulfil ye my joy ; that ye be like-minded , having the same love , being of one accord , of one mind . He speaketh not as one doubting ; but as one disputing , when he saith , If there be any consolation in Christ : And 't is as if he had said , I passionately and earnestly intreat you by all that comfort and joy you have found in your mutual Communion from Christ , and his Ordinances , wherein you have comfortably walked together , by all that comfort resulting from the mutual exercises , and fruits of Christian Love ; by the unspeakable joys and delights the Spirit of God hath shed down upon you , whilst you walked in Unity , in the ways of your Duty ; by all the bowels of compassion and mercy you have for your selves , for your Brethren , or for the poor carnal World , who are in hazard of being destroyed by your divisions : Or for me , your Minister , whose joy and comfort is bound up in your unity and stability ; That ye be like minded , having the same love , being of one accord , of one mind . What heart that hath one spark of the Love of Christ in it , yields not to such an Exhortation as this , enforced by the consolation of Christ , comfort of Love , fellowship of the Spirit , and Bowels of Mercy ? More particularly , suffer ye this word of Exhortation from the consideration of the following Arguments or Motives , what distances soever you are at from one another . Motive 1. Reflect upon the late long and continued troubles you have been under , as the just rebukes of God for your former contentions and follies . I need not tell you , you are but lately pluck'd as brands out of the burning , and that the smell of Fire is yet upon you . The time lately was , when you gat your Bread with the peril of your lives ; when God handed it to you behind your Enemies backs ; when your eyes did not , could not behold your former Teachers , except in Corners or Prisons , when your Souls were sorrowful for the solemn Assemblies ; when you mournfully confessed before the Lord , that these were the just and deserved punishments for your wantonness , barrenness , and provoking animosities . These things were not only the matter of your humble confessions ; but the reformation of those evils was what you solemnly promised the Lord , when he should again restore you to your liberty . What! And is the Rod no sooner off your backs , but you will to the old work again ? Read Ezra 9. 6 , 7 , 8 , 9 , 10. and view the face of this Sin in that glass . Have we been so many years in the furnace , and our dross not purged ? Such sharp and long-continued afflictions produce no better effects ? It may be said of our troubles , as of the Siege of Tyrus , Ezek. 29. 18. Every head was made bald , and every shoulder peeled . Some of us went young Men into persecution and trouble , and are come forth old ; and which is worst of all , we bring our old corruptions forth with us . Either we did confess and bewail these sins in the days of our affliction , or we did not . If we did not , we were incorrigible , and defeated the design of the Rod. If we did , our Confessions and Sorrow were either sincere or hypocritical : If sincere , certainly they would effectually caution us , that we return not again to folly , Ezra 9. 13 , 14. After all that is come upon us for our evil deeds , and for our great trespass , seeing that thou , our God , hast punished us less than our iniquities deserve ; and hast given us such a deliverance as this ; Should we again break thy Commandment ? Motive II. Consider the common imminent danger that now threatens us , both from Enemies upon our Borders , and within our own Bowels . The Canaanites are in the Land , let there be no strife therefore betwixt Brethren ; our natural , civil , and spiritual comforts are all shaking and trembling about us . If wanton Children fall out and quarrel at a full Table , our Enemies stand ready to take away the Cloth. They are not so far from us , and out of sight , but God can call them in a few hours to end the strife amongst us . We act not only beneath the Rules of Religion , but of Reason also . Brute creatures will depose their very Antipathies in a common danger . Mr. Tho. Fuller , in his History of the Worthies of England , tells us , That when the Severn-Sea overflowed the lower Grounds of Somersetshire , it was observed that Dogs and Hares , and Cats and Rats , swimming to the Burroughs and Hills to preserve their lives , stood quiet during the Flood ; not offering the least injury one to another . 'T is pity that sense should do more with Beasts , than Reason and Religion with Men. Motive III. Reflect upon the scandal your divisions give to the World ; how it harddens and prejudices them against Religion and Reformation . And thus the Souls of Men are eternally hazarded by the follies of Professors : They are ready enough to take occasions against Religion , where none are given , and much more to improve them where occasions are given . Wo unto the world ( saith Christ ) because of offences : for it must needs be that offences come ; but wo to that man by whom the offence cometh , Matt. 18. 7. The wo is not only denounced against the taker , but the giver of the offence . It fixes such prejudices in the hearts of carnal Men , that some of them will never have good thoughts of Religion any more ; but utterly distast and nauseate those Assemblies and Ordinances from which their Conversion may with greatest probability be expected . How long and how anxiously have we prayed , and waited for such a day of Gospel-liberty as we now enjoy ? It hath been one of the sorest afflictions we have grapled with in the days of our restraint , that we could not speak unto the carnal World. If we had opportunity to speak at all , it was for the most part to such as stood in need of Edification more than of Conversion . God hath now , beyond thoughts of most hearts , opened to us a door of Liberty to Preach , and for all that will , to hear . Some fruits we have already seen , and more we expect . The Children are as it were coming to the birth , and will you obstruct it ? Will you give the Gospel a miscarrying-womb ? Be instruments at once , by your contentions , to destroy the Souls of Men , and break the very hearts of your Ministers , whose greatest comfort is bound up in the success of their Labours ? Brethren , I beseech you read these words as if they were delivered to you upon my bended knees ; I beseech you for the Lord Jesus Christ's sake , and for the hopes sake of saving the precious immortal Souls of Men ; and for your poor Ministers sake , who have scarce any thing besides the fruits of their Labours , to recompence their long-continued and grievous sufferings , depose your animosities , maintain the unity of the Spirit in the Bond of Peace ; help us , but don't hinder us in our hard labours . What good will our Lives do us , if we must labour in vain , and spend our strength for nought ? We find it difficult enough to persuade sinners to come unto Christ , when no such stumbling-blocks are laid in the way ; the counter-pleas of Satan , the unbelief and sensualities of unsanctified nature , are difficulties too great for us to grapple with ; but if to these must be added prejudices against Religion , from your dividing Lusts , and scandalous Breaches , what hope then remains ? If you have no pity for your selves , pity perishing Souls , and pity your poor discouraged Ministers ; have a care you make us not to groan to God against you ; or if that be a small thing in your eyes , have a care lest the Blood of Souls be charged to your account in the great day . Are there none in the Towns or Neighbourhoods where you live ? Are you sure there are none that have hopeful inclinations towards Religion ? desires and purposes to attend on the same means of Grace you sit under , who will charge the occasion of their Damnation upon you at the Bar of Christ , and say , Lord , we had some weak convictions upon our Consciences , that we needed a rouzing and searching Minister ; we were convinced that the profane and carnal World , among whom we had our conversation , were not in the right path that leadeth to Salvation . We felt in our selves inclinations to cast off our old Companions , and associate with those that professed more strictness and holiness , and place our selves under the most fruitful and advantagious Ministry , and accordingly improved opportunities to get acquaintance with them ; but when we came nearer to them , we found such wrath and envy , such wranglings and divisions , such undermining and supplanting each others reputation ; such whisperings and tale-bearings , such malicious aggravations and improvements of common failings and infirmities , such covetousness and worldliness , such pride and vanity , as gave us such a disgust and offence at the ways of Reformation , that we could never more be reconciled to them . Beware , I say , how you incur the guilt of such a dreadful charge as this , by giving liberty to such Lusts and Passions under a profession of Religion , and pretence to Reformation . Motive IV. Consider the contrariety of such Practices to that solemn and fervent Prayer of Jesus Christ , recorded in Iohn 17. 'T is highly remarkable , how in that Prayer , which he poured out a little before his death with such a mighty Pathos , and fervency of Spirit , he insists upon nothing more than Unity among his People . He returns upon his Father again and again , for the obtaining of this one thing : Four times doth he beg for Unity among them , and every time he seems to rise higher and higher , beseeching his Father , ( 1. ) That they may be one . ( 2. ) That they may be one in us . ( 3. ) That they may be one as thou and I are one . and lastly , That they may be made perfect in one ; By all this shewing how intent his Spirit was upon this one thing . Brethren , If you would study how to frustrate the design , and grieve the Heart of your Lord Jesus Christ ( to whom you profess love and obedience ) you cannot take a readier way to do it , than by breaking the bonds of Unity among your selves . I beseech you therefore in the name of our Lord Jesus Christ , who hath so earnestly prayed for the unity of his People , That ye be perfectly joined together in one heart , and in one mind , as the Text speaks . Motive V. Consider how directly your Divisions cross and frustrate the Design and End of Church-fellowship which is instituted for the improvement of each other's Graces , and helping on the mortification of each other's Corruptions . God hath distributed variety of gifts and graces in different degrees amongst his People ; the improvement of these gifts and graces to the glory of God , and our mutual edification , is the very scope and end of particular Church-fellowship and Communion : every man hath his proper gift of God , and ( as a late Worthy notes ) the gifts and graces of all , are this way made useful and beneficial . Iob was exemplary for plainness and patience : Moses for faithfulness and meekness : Iosieh for tenderness , and a melting Spirit : Athanasius was prudent and active : Basil heavenly , and of a sweet Spirit : Chrysostom laborious , and without affectation : Ambrose resolved and grave . One hath quickness of parts ; but not so solid a Judgment : Another is solid , but not ready and presential . One hath a good Wit , another a better Memory , a third excells them both in utterance . One is zealous , but ungrounded ; another well principled , but timorous . One is wary and prudent ; another open and plain-hearted . One is trembling and melting ; another chearful , and full of comfort . Now the end and use of Church-fellowship is to make a rich improvement unto all by a regular use and exercise of the gifts and graces found in every one . One must impart his light , and another his warmth . The Eye ( viz. the knowing man ) cannot say to the hand ( viz. the active man ) I have no need of thee . Unspeakable are the benefits resulting from spiritual and orderly Communion ; but whatever the benefits be , they are all cut off by Schisms and Dissentions ; for as Faith is the grace , by which we receive all from God ; so Love is the grace by which we share and divide the comfort of all among our selves . The excellent things of the Spirit are lodg'd in earthen Vessels , which death will shortly break , and then we can have no more benefit by them ; but these Jars and Divisions render Saints , as it were , dead one to another , whilst they are alive . Ah how lovely , how sweet and desirable it is to live in the communion of such Saints as are described ! Mal. 3. 16. To hear them freely , and humbly to open their hearts and experiences to one another ! After this manner , some say , the art of Medicine was found out : As any one met with an Herb , and discovered the virtue of it by any Accident , he was to post it up , and so the Physicians skill was perfected by a collection of those posted Experiments . But wo to us ! we are ready to post up each other 's Failings and Infirmities to the shame and reproach of Religion , and to furnish our common Enemies with matter of contempt and scorn against us all . Motive VI. In a word , These Schisms and Dissentions in the Churches of Christ are ominous presages , and foreboding signs of some sweeping Judgment , and common Calamity near approaching us . 'T is a common observation with Shepherds , That when the Sheep push one another , a storm speedily ensues . I am sure 't is so here , if God turn not our hearts one towards another , he will come and smite the Earth with a Curse , Mal. 4. 6. I believe it , Sirs , you will have other work to do shortly . There be those coming , ( if God prevent not ) that will part the fray . VSE II ▪ for Direction . In the last place therefore give me leave to lay before you some necessary and proper Directions and Counsels for the prevention and healing of Schisms and Divisions amongst the Churches of Christ : for it is not Complaints and Lamentations , but proper Counsels and Directions ; and those not only prescribed , but obeyed , that must do the work . When Ioshua lay upon his face before the Lord , Ioshua 7. 8 , 9 , 10. bewailing the sins and miseries of Israel ; Vp ( saith God ) sanctify the people ; wherefore liest thou upon thy face ? As if he should say , Thy moans and lamentations are good and necessary in their place ; but speedy action and vigorous endeavours must be also used , or Israel will perish . So say I , up , up , fall speedily to your duties as men in earnest ; and for your guidance in the paths of duty , I will lay before you the following plain and necessary Directions . Direction I. The orderly gathering , and filling of particular Churches , is of great influence unto the peace and tranquillity of those Churches : and therefore it greatly concerns all that are interested therein , especially such as are vested with Office-power to beware whom they receive into their Communion . The Scriptures do plainly discover to us , that Church-members ought to be visible Saints , 1 Cor. 1. 2. 2 Cor. 1. 1 , 2. Acts 2. 41 , to the end . Ephes. 2. 7. 1 Thes. 1. 2 , 3. Rom. 1. 7. Col. 1. 2. Hence particular Churches are called the Churches of the Saints , 1 Cor. 14. 33. If admissions belax and negligent , so much heterogeneous matter fills the Church , that it can never be quiet . Christians and Christians may live together harmoniously and coalesce in one orderly and comfortable Society , as having one and the same Head , one Spirit , the same general Design and End ; but godly and ungodly , spiritual and carnal are acted by contrary Principles , pursue opposite Designs , and can never heartily coalesce . There is a spirit of discerning , a judgment of discretion in the Saints , and it is especially desirable in a more eminent degree in those that have Office-power in the Church , to judge of mens fit qualifications for Church-communion . We all allow , that gross ignorance and prophaneness are just bars to mens admission : and to deny this , were to take all power from the Church to preserve the purity of God's Ordinances , or to cast out notorious Offenders . None ought to be admitted into Church-communion , but such as do appear to the judgment of Charity ( comparing their Professions and Conversations ) to be Christians indeed , that is , men fearing God , and working Righteousness . And I make no doubt , but some Opinions as well as practices , render men unmeet for Church-communion , Tit. 3. 10. 2 Iohn 10. All Opinions which overthrow Doctrines necessary to be believed , which the Apostle comprehends under the name of Faith ; and all such Opinions as are inconsistent with an holy Life , and overthrow the power of Godliness , which the Apostle comprehends under the name of a good Conscience , 1 Tim. 1. 19 , 20. whosoever shall hold or maintain any such Opinions as these , he is either to be kept out , if not admitted ; or cast out , if he be in Church-fellowship . In receiving such , you receive but Spies and Incendiaries among you . What a Fire-brand did Arius prove , not only in the Church of Constantinople , but even to the whole World ? Men of graceless Hearts , and erroneous Heads , will give a continual exercise to the patience of Sober Christians . I deny not but out of the purest Churches men may arise speaking perverse things ; and yet the Officers and Members of those Churches be blameless in their admission : But if they can be discerned before they be admitted , a little preventive care would be of singular and seasonable use to the tranquillity of Church-Societies . Direction II. Let all Officers and Members of Church study their Duties , and keep themselves within the bounds of their proper places . Ordinate Motions are quiet Motions , 1 Thes. 4. 11. Study to be quiet , and do your own business , and work with your own hands , as we commanded you . In which words he condemns two vices , which disturb and distract the Churches of Christ , viz. Curiosity in matters which pertain not to us , and Idleness in the Duties of our particular Callings . Two things I will drop by way of Caution : ( 1. ) Let it be for Caution to Ministers that they mind their proper work , study the Peace of the Church , impartially dispense their respects to the Saints committed to their charge , not siding with a Party . There be few Schisms in Churches , in which Ministers have not some hand . Ierome upon those words , Hosea 9. 8. hath this memorable note ; Veteres scrutans historias , invenire non possum scidisse Ecclesiam , praeter eos qui Sacerdotes a Deo positi fuerunt . Searching the Ancient Histories ( saith he ) I can find none that hath more rent the Church of God , than those that sustain the Office of Ministers . This is a sad charge , and 't is too justly laid upon many of that Order : Oh what a Blessing is a Prudent , Patient , Peaceable Minister , to the Flock over which he watches ! ( 2. ) Let the People keep their places , and study their proper Duties . There be in most Congregations , some idle people , who having little to do at home , are employed upon Satan's Errands to run from house to house , carrying tales to exasperate on Christian against another . These the Apostle particularly marks , and warns the Churches of , 1 Tim. 5. 13. And withal they learn to be idle , wandring about from house to house ; and not only idle , but tatlers also , and busie-bodies , speaking things which they ought not . If that one rule of Christ , Matth. 18. 15 , 16. were conscientiously and strictly attended to , to tell a trespassing Brother his sault privately , then with one or two more , if obstinacy make it necessary , and not to expose him to the whole Church , and much less to the whole World , without a plain necessity , How many thousand Ruptures would be prevented in Christian Societies ? But instead of regularly admonishing and reproving those irregular and idle Tatlers ( as the Apostle calls them ) who make it their business to sow jealousies , to make and widen breaches amongst brethren . Direction III. Let all Christians govern their tongues and keep them under the command of the law of kindness in their mutual converses with one another . A soft answer ( saith Solomon ) Prov. 15. 1. turneth away wrath ; but grievous words stir up anger : Hard to hard will never do well : How easily did Abigail disarm angry David by a gentle Apology ? What more boisterous than the wind ? Yet a gentle Rain will allay it . It may be strongly presumed that a meek and gentle answer will more easily allay the Passions of a godly man than of one that is both ungodly and full of Enmity towards us ; and yet sometimes it hath done the latter . A company of vain wicked men having inflamed their Blood in a Tavern at Boston in New-England , and seeing that Reverend , Meek , and Holy Minister of Christ , Mr. Cotton coming along the street , one of them tells his companions , I 'le go ( saith he ) and put a trick upon the old Cotton ; down he goes , and crossing his way , whispers these words into his ear , Cotton ( said he ) thou art an old fool : Mr. Cotton replied , I confess I am so ; the Lord make both me and thee wiser than we are , even wise to salvation : He relates this passage to his wicked companions , which cast a great damp upon their spirits in the midst of a frolick : What peaceful Societies should we have , if our lips transgressed not the laws of love and kindness ? Direction IV. Respectful Deportments to those that are beneath us in Gifts or Estates , is an excellent conservative of Church-Peace . Lofty and Contemptuous carriages towards those that are beneath us in either respect , is a frequent occasion of bitter Jars and Animosities . The Apostle chargeth it upon the Corinthians , That no one be puffed up for one against another ; for who maketh thee to differ from another ? 1 Cor. 4. 6 , 7. What respectful language did Holy Mr. Brewen give to his own godly servants ? Remember , Christians , that there is neither rich nor poor , bond nor free , but all are one in Christ Jesus . This indeed destroys not the civil differences God hath made between one and another . Grace will teach the godly servant to give double honour to a Religious Master or Mistress , the private Christian to a godly Magistrate or Minister . It will teach the People to know them which labour among them , and are over them in the Lord , and admonish them , and to esteem them very highly in love for their works sake , and to be at peace among themselves , 1 Thes. 5. 12 , 13. and it will also teach Superiors to condescend to men of low degree , and not to think of themselves above what they ought , but with all lowliness , meekness and long suffering to forbear one another in love , keeping ( this way ) the unity of the spirit in the bond of peace , Eph. 4. 2 , 3. Direction . V. This gentle language and respectful deportment , would naturally and constantly flow from the Uniting Grace of Wisdom , Humility and Love , were they more exalted in the hearts of Christians . Wisdom would allay those unchristian heats , Prov. 17. 27. a man of understanding is of an excellent Spirit , so we render it , but the Hebrew signifies a cool Spirit ; the wisdom that is from above is gentle and easie to be intreated , Iames 3. 17. Humility takes away the fewel from the fire of Contention ; only from Pride cometh Contention , Prov. 13. 10. How dearly hath Pride , especially Spiritual Pride cost the Churches of Christ ? Love is the very Cement of Societies , the fountain of Peace and Unity ; it thinketh no evil , 1 Cor. 13. puts the fairest sence upon doubtful words and actions , it beareth all things . Love me ( saith Anstin ) and reprove me as thou pleasest : 'T is a radical grace , bearing the fruits of Peace and Unity upon it . Direction VI. Be of a Christ-like , forgiving Spirit one towards another , Eph. 4. 31 , 32. Let all bitterness , and wrath , and anger , and clamour , and evil speaking be put away from you , with all malice , and be ye kind one to another , tender-hearted , forgiving one another , as God for Christ's sake hath forgiven you . Hath thy Brother offended thee ? how apt art thou also to offend thy Brother ? and which is infinitely more , how often dost thou every day grieve and offend Jesus Christ , who yet freely forgives all thy offences ? Remember Friend , that an unforgiving is a sad sign of an unforgiven person . They that have found mercy , pity and forgiveness should of all men in the World be most ready to shew it . Direction VII . Be deeply affected with the mischievous effects and consequents of Schisms and Divisions in the Societies of the Saints , and let nothing beneath a plain necessity divide you from Communion one with another ; hold it fast till you can hold it no longer without Sin. At the fire of your contentions your enemies warm their hands , and say , aha , so would we have it : Your Prayers are obstructed , Mat. 5. 24. First be reconciled to thy brother , and then come and offer thy gift . Edification is hindred : Feaverish bodies thrive not , Eph. 4. 15. God is provoked to remove his Gracious presence from among you . Be of one mind ( saith the Apostle ) live in peace , and the God of peace shall be with you , 1 Cor. 13. 11. implying that their contentions would deprive them of his blessed company with them . The glory of your society is clouded ; if ye have bitter envyings and strife in you hearts , glory not , Iames 3. 14. Glory not in your Church Privileges , personal gifts and attainments ; whatever you think of your selves you are not such Christians as you vogue your selves for , living in a Sin so directly contrary to Christianity . The name of Christ is dishonoured . You are taken out of the world , to be a people for his name , that is , for his honour ; but there 's little credit to the name of Christ from a dividing , wrangling people . The alluring beauty of Christianity , by which the Church gains upon the world , Acts 2. 46 , 47. is sullied and defaced , and thereby ( as I noted before ) conversion hindred , and a new stone , as it were , rolled over the graves of poor sinners , to keep them down in their impenitency : Tremble therefore at the thoughts of Divisions and Separations . St. Augustine notes three sins severely punished in Scripture . The Golden , Calf with the Sword ; Iehojakims cutting the Sacred Roll , with a dreadful Captivity ; but the Schism of Korah and his Accomplices , with the Earth's opening her mouth and swallowing them up quick . Direction VIII . Let all Church-Members see that they have Union with Christ , evidencing it self in daily sweet Communion with him . Lines drawn from a Circumference come nearest to one another in the Centre . When God intends to make the hearts of men one , he first makes them new , Ezek. 11. 19. I will give them one heart , and I will put a new spirit within you . And the more any renewed heart tasts the sweetness of Communion with God , by so much it is disposed for Unity and Peace with his People . Our frowardness and peevishness plainly discovers all is not well betwixt God and us . Nothing so opposite to , or abhorred by a soul that enjoys sweet Peace and Communion with Christ , than to live in sinful jars and contentions with his people . Return therefore to the Primitive Spirit of Love and Unity ; forbear one another ; forgive one another ; mortifie your dividing Lusts ; cherish your Uniting Graces ; mark them which cause divisions and offences , contrary to the doctrine ye have learned , and avoid them , Rom. 16. 17. In a Word , and that the Word of the Apostle in the Text , I beseech you , brethren , by the name of our Lord Iesus Christ , that ye all speak the same thing , and that there be no divisions among you , but that ye be perfectly joined together in the same mind , and in the same judgment . FINIS . Notes, typically marginal, from the original text Notes for div A39674-e1470 * Utinam tam consertis manibus compertam comprehensamque veritatem semel reti●ere poss●mus qu●m protinùs agnitam festivis oculis hilares exosculamur . Notes for div A39674-e7340 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chatta , a Scopo aberravit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaga . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tagna . in Hiph . * I am persuaded ( saith Mr. Gurnal ) some men take more pains to furnish themselves with Arguments to defend some Error they have taken up , than they do for the most saving Truths in the Bible . Austin said , when he was a Manichean , Non Tu eras , sed Error meus erat Deus meus ; Thou O Lord , wert not , but my Error was my God. Gurnal's Christian Armour , part 2. page 36. † Cum unaquaeque Haeresis sui commenti parentem habeat Diabolum , ac pudore tàm exosi nominis teneatur ; pulcherrimum , & quod super omnia est , nomen Salvatoris profitetur , Scripturarumque dictionibus amicitur , Athanas. contra Arian * Take heed ( saith one ) that when Zeal for Reformation knocks at the door , some new Errors step nor in with it , which will as much need an after Reformation . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Ecclesiae subjicienda esse omnia summo judicio & tribunali Ecclesiae , cui praeest Papa , &c. indè conficitur immotas habendas esse traditiones omnes R. Ecclesiae , dogmata omnia , decreta seu Pontificum seu Conciliorum . Fred. Spanhem . Elench . Controv. p. 51. * Arrius Alexandrinus Haeresin insanam incipit Alexandriae sub annum Domini 324 , ut Eusebius Anno Imperii Constantini 15. * Eunomius haeresin suam ( communicato Consilio cum Eudoxio ) aliquamdiù occultè & intricatè ac perplexè sparsit ; tandem animo sumpto , quae haereticè sentiret , in coetibus publicis palam ostendit . Theodoret. lib. 2. cap. 29. * The Donatists in Augustin's time madestly moved , that men might ●ot be compel●'d to live holy . Coacta & in vita pietas , they mention'd it with deslike ; but when grown in power , facti insolentes vim Orthodoxis inferebant , insomuch that Dulcitius the Tribune was feign to defend the orthodox against them with an Army . * Quidam verò non satìs coelestibus literis eruditi , cùm veritatis accusatoribus respondere non possent , objicientibus , vel impossibile , vel incongruens esse , ut Deus in uterum se mulieris includeret , &c. quae omnia cùm neque ingenio , neque doctrinâ defendere ac refutare possent ( nec enim vim rationèmque penitùs pervidebant ) depravati sunt ab itinere recto , & coelestes literas corrupêrunt , ut novam sibi doctrinam sine ullâ radice ac stabilitate componerent . Lactan. lib. 4. cap. 30. De Haeresibus . * Many Enemies to Christianity flockt to the Nicene Synod , odio Christianorum , propter abolitam Gentilium superstitionem , ut haberent in quos illuderent . Say the Centurists . * Ante omnia , scire nos convenit , & ipsum , & legatos ejus praedixisse , quòd plurimae Sectae , & Haereses deberent existere , quae concordiam sancti corporis rumperent : ac mo●●isse , ut summâ prudentiâ caveremus , ne quando in laqueos & fraudes illius adversarii nostri cum quo nos Deus Iuctari voluit , incideremus . Lactan. lib. 4. cap. 30. * Post foedum Arii obirum , quamplurimos ex iis , qui ab Ario priùs decepti fuerant , ad sanitatem rediisse , scribit Athanasius , ad Serapion●m ▪ ●eck . Phys. p. 16. Albertus magnus . DIVINE PERMISSION . Controversiae Anabaptisticae exortae sunt superiore saeculo variis in Europae locis , puta à Muntzero Saxone cum Sociis Anno MDXXI . occasione scripti Lutheri de libertate Christianâ , Fred. Spanh . Elench . Contr. p. 95. * Prov. 8. 22. Quod dictum scribit Epiphanius , primam Ario praebuisse occasionem , haeresin contra filium dei fingendi . * Mr. Gataker , in his Book against Saltmarsh , p. 27. tells us of one that had taken ill Courses , and being under much trouble of mind , could not be quiet till he turned Papist , and had been shrieved and assailed by a Priest. † Saltmarsh , in the Title-page of his Book called Free-grace , shews you the Sovereign vertue of Antinomian Principles , to quiet Troubles of Conscience of 12 years growth . Quod nesciatur sine crimine , ne discutiatur cum discrimine . * Deindé , & humanae rationis sapientia quae religioni plurimùm semper nocuit , seu Philosophia , non paucas ex sese produxit haereses . Námque eo tempore Philosophica studia maximè vigebant ; & suis argutiis , seu ( ut ipsi putabant ) demonstrationibus , in suâ sententiâ ità confirmati erant : ut nihil verum existimarent , quod ab eorum conceptis jamdudum opinionibus discreparet . Magdeb. in Cent. 2. cap. 5. pag. 56. Mr. Samuel Clark's Golden Apples . p. 149. * Man having sinned by pride , the wisdom of God humbles him at the very root of the Tree of Knowledge , and makes him deny his own Understanding , and submit to Faith ; or else for ever to lose his desired Felicity . Laud against Fisher , p. 5. * Quae quidem res abundè docet diram esse Diaboli malitiam : qui victus , atque prostratus à Christo , nihilominus ausus est ejus verbum ac totam religionis formam , tetris opinionibus ac blasphemiis conspurcare , lacerare , & propemodum evertere . Ut autem portenta hujus maligni spiritùs in conspectu sint & quasi primae scaturigines plurimarum haeresium , quae postea , veluti aliis in se receptis rivis mirum in modum excreverunt , &c. Hist. Magdeb. Cent. 1. Lib. 2. Cap. 5. p. 368. When Swinkfeld sent his Books to Luther , he told the Messenger , the Devil was the Author of them ; and the Lord rebuke thee Satan , was the Answer he returned to them . * Subtiles & astutas fuisse Montani fraudes , & quae blandâ specie quibusvis imponere facilè potuerint ; indè liquet quòd totam propemodùm Scripturam suscepit ; ac de Deo Patre , Filio , & Spiritu sancto , ( ut Epiphanius scribit ) eadem docuit quae Ecclesia Christi . Magdeb. Cent. 2. Cap. 5. p. 77. De Haeresibus sub Commodo . * Tectorio fucatae eloquentiae , argutiísque Sophisticis è Scripturâ perniciosè detortâ , ac fallaci fallentéque ratione horrendae blasphemiae artificiosè circumvestiuntur ad inescandos simpliciores . Praefatio ad Hydr. Socin . * Mr. W. Gurnal , Christi●n Armour , Part 2. p. 33. Sunt quidam vaniloqui , & mentis seductores , non Christiani , sed Christum mercantes & cauponantes verbum Evangelii , qui venenum Erroris commiscentes dulci blandimento sicut oenomeli ut qui biberit illius potus gustabilem sensum , dulcedine captus , inobservanter morti addic●tur . Ignatius Epist. ad Trallianos , p. 68 Mr. W. G. * The Divinity of former ages ( saith Mr. Saltmarsh ) put but a Grain , or Drachm of Gospel , to a Pound of Law , in their Receipts for distempered Souls . Vide Saltmarsh of Free-grace , p. 40. Menandriani omnem turpitudinem libentèr amplexi sunt , tanquàm gratiae Dei erga homines fructum . August . Lib. de Haeres . * Stultissimiatque impiissimi homines , non intelligentes nihil contrarium in rebus iisdem ab eodem dictum fuisse , verbis tantùm inhaerentes . causas ipsas dictorum reliquêrunt . Et diversa quidem Scripturae dicta videntes , ad impietatem reciderunt , divinorum dictorum incapaces . Hilarius , Lib. 1. de Trinit . * Athanas●●s indicat Scripturas malitiosè intellectas & detortas , errores parere . Athanasius contra Apollinar . * Nonnulli autem falsorum Prophetarum vaticinio illecti de quibus & veri Prophetae , & ipse praedixerat , exciderunt à doctrinâ Dei , & traditionem veram reliquerunt . Sed illi omnes daemoniacis fraudibus irretiti , quas prospicere & cavere debuerant , divinum nomen & cultum per imprudentiam perdiderunt . Lact. lib. 4. cap. 30. de Haeresibus . * Irretiti suis quibusdam Enthusiasticis laqueis , unde se extricari summam putant impietatem : dementabant multos magnificis istis verbis , Illuminatio , Revelatio , Deificatio , &c. * Of the Prophesies , Visions and pretended Inspirations of Storke , Pfeiffer , Becold , Warendorp , &c. with the efficacy of them on the deluded People , and fatal consequences of them both to the Deceived , and Deceivers : See Mr. Samuel Rutherford ' s survey of the Spiritual Antichrist , p. 7 , 8 , 9 , 10 , 11. * Satis coleritèr fieri , quicquid commodè geritur . * Multa anxiè considerare eum oportet , & multas noctes absumere insomnes , & cum multis lachrymis petere à Deo veritatis demonstrationem , qui se à fratribus separari vul● . Perit omne judicium , cum res transit in affectum . * Anglia 4. annis facta est colluvies , & lerna omnium errorum , & sectarum . Nulla à condito orbe provincia tam parvo spatio tot monstrosas haereses protulit atque haec . Honor. Reg. de Statu Eccles. Brittan . p. 1. Notes for div A39674-e26890 Gal. 3. 17. Turret . pars 2 da , pag. 290. Mr. Strong on the Covenant , p. 66 , 67. Bolton ' s Bounds , p. 133. Reply . * Roberts on the Covenant , pag. 775 , 776 , 777. Reply . * Vid. Bolton 's Bounds , p. 148. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posita , pro apposita , hoc est , Promissioni adjecta . Beza . Vid. Dr. Reynolds , Use of the Law , p. 378. full up to my sense , and p. 371. * Dr. Crisp , Lib. 4. Serm. 9. Dr. Owen of Iustification , p. 396 , 397. Vindicated from Mr. C's gross Misrepresentations † ●ut if you will see the Doctor 's judgment , in concurrence with all his Brethren , you have it in these very words : Although this Covenant hath been variously administred in respect of Ordinances and Institutions in the time of the Law , and since the coming of Christ in the flesh ; yet for the substance and efficacy of it , to all its spiritual and saving ends , it is one and the same ; upon the account of which various dispensations it is called the Old and New-Testament . Vide Declaration of the Faith and Order of the Congregational Churches in England , p. 15. at the Savoy , Octob. 12. 1658. Fr. Spanhem . Elench . Controvers . p. 552. Bolton 's Bounds , p. 130 , &c. Burgess , de Lege , p. 225. Greenhill , in Loc. Turrettine , part 2. p. 288 , 289. Reply . * Lex dicitur non esse ex fide , Gal. 3. 12. non ut latè sumitur prout notat Oeconomiam Mosaicam ; sed strictè , quum sumitur pro Lege Morali abstracte , & seorsim à promissionibus gratiae , quomodo illam intelligebant Justiciarii , qui vitam ex eâ quaerebant . Nam fidem etiam in foedere Sinaitico praeceptam fuisse evincitur , &c. P. 376. P. 377. P. 379. P. 380. P. 381 ▪ P. 382. P. 384. P. 385. P. 386. Abraham's Covenant , Gen. 17. the Covenant of Grace . Vindiciae Legis , &c. p. 42. Reply . P. 68. Reply . Exception . Reply . Charnock on the Attributes , p. 390. Reply . Reply . Mr. C 's Defence , p. 79. P. 81. ☞ Reply . Teneter non simpli●itèr & absolutè ex genere operis , sed ex intentione operantis , & suppositâ tali opinione , &c. Poole in loc . Reply . Reply . Reply . Reply . Reply . Vol. 2. Serm. 2. pag. 247 , 248 , 250. Quest. Si promissiones foederisintelliganturde fine , nemo negare potest esse conditionale● ; quià fiunt semper sub conditione fidei . & poenitentiae . Turrettine . * Si foedus specterur ratione sanctionis primae in Christo , nullam habet conditionem praeviam ; sed solâ gratiâ Dei , & Christi merito nititur . Sed si attendatur ratione acceptationis & applicationis in fideli , conditionem habet Fidem , quae hominem unit Christo , & sic in communionem foederis mittit . Turret . vol. 2. p. 203. Moses's Self-denial . p. 188. Dr. Reynold's his Life of Christ. p. 512. Dr. Owen Treatise of Redemption . Book 3. chap. 1. p. 103 , 104. And in his Tract of Iustification , p. 299 , &c. Pemble , of Iustif. Sect. 4. Chap. 1. p. 214 , 215 , 216 , 217. Perkins , Order of Causes , Chap. 31. p. 17. Reformed Catholick , of Iustif. p. 570. Mr. J. Ball of the Covenant of Grace , Chap. 1. Of the Ne● Covenant , p. 198. Davenant De Justif. Act. cap. 30. Tract . 1. Of Iustif. Lib. 6. cap. 8. Sect. 10. and Lib. 7. cap. 2. Sect. 6. Larger Catech . 4 to . London 1648. p. 8. Reply : Reply . P. 104. Sal●marsh , of Free-grace . p. 126 , 127. Objection . Reply . Object . 2. Reply . Object . 3. Reply . Argument 1 Answer . Reply . Argument 2. Reply . Argument 3. Answer . p. 113 , 114. Reply . Argument 4. Answer . p. 120. Reply . Argument 5. Answer . p. 122 , 123. Reply . P. ●1 , 62. * Turrettini , Pars 2 da. loc . 12. p. 248. Notes for div A39674-e42710 August . de Haeres . Tom. 6. Haeres . 54. 〈…〉 Libert . 〈◊〉 2. Error 1. Reas. 1. Reas. 2. Object . Sol. Reas. 3 Object . Reply . Owen of Justification , p. 285. Owen , Of Justification , p. 283. 〈…〉 Notes for div A39674-e50830 Arg. 1. Mr. Iohn Cotton . Use 1. Torshell's help to Christian-fellowship p. 6 , 7. Vse 2. A Doctore glorioso , à pastore contentioso & inutilibus Questionibus liberet Ecclesiam Deus . Luther's Prayer . 
A39663	----	The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ... Flavel, John, 1630?-1691. 1673 Approx. 1629 KB of XML-encoded text transcribed from 344 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A39663 Wing F1162 ESTC R20462 12117310 ocm 12117310 54346 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39663) Transcribed from: (Early English Books Online ; image set 54346) Images scanned from microfilm: (Early English books, 1641-1700 ; 889:13) The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ... Flavel, John, 1630?-1691. [32], 630, [14] p. Printed for Rob. White, for Francis Tyton ..., London : 1673. Reproduction of original in Union Theological Seminary Library, New York. Index: p. [1]-[14] at end. Epistle dedicatory signed: John Flavell. Corrigenda: p. [30] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Ethics. Presbyterian Church -- Sermons. Sermons, English -- 17th century. Immortality. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE FOUNTAIN OF LIFE OPENED : OR , A Display of Christ in his Essential and Mediatorial Glory . Wherein the IMPETRATION of our Redemption by Jesus Christ is orderly unfolded as it was begun , carryed on , and finished by his Covenant-transaction , mysterious Incarnation , solemn Call and Dedication . Blessed Offices , deep Abasement , and super-eminent Advancement . In all which the great supernatural mysterie of the wisdom and Love of God , in his most gracious , plenary , and wonderful Salvation of sinners by Iesus Christ , is distinctly explicated , and in its several parts as well as generally Applyed for the winning of Vnbelievers to him , and the confirmation of all that do believe in him . By Iohn Flavell , Preacher of the Gospel of Jesus Christ at Dartmouth in Devon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 3.8 . Praesiat pa●cula ex meliore scientia degustasse , quam de ignobiliore , multa . Cael. Rodig . LONDON , Printed by Rob. White , for Francis Tyton , at the three Daggers in Fleetstreet . 1673. To his much Honoured and Beloved Kinsman Mr. Iohn Flavell of London Merchant ; and his vertuous Consort ; The Author wisheth Grace , Mercy , and Peace . My dear and honoured Friends , IF my Pen were both able , and at leisure to get glory in Paper , it would be but a paper-glory when I had gotten it ; but if by displaying ( which is the design of these papers ) the transcendent excellency of Iesus Christ , I may win glory to him from you , to whom I humbly offer them ; or from any other into whose hands providence shall cast them : that will be glory indeed , and an occasion of glorifying God to all Eternity . It is not the design of this Epistle to complement , but to benefit you . Not to blazon your excellencies , but Christs . Not to acquaint the world how much you have endeared me to your self , but to increase and strengthen the endearments betwixt Christ and you ; upon your part . I might indeed ( this being a proper place for it , ) pay you my acknowledgements for your great kindnesses to me and mine ; of which I assure you I have , and ever shall have deep resentments : but you and I are Theatre enough to one another , and can satisfie our selves with the inclosed comforts and delights of our mutual love and friendship : but let me tell you , the whole world is not a Theatre large enough , to shew the glory of Christ upon : or unfold the one half of the unsearchable riches that lye hid in him . These things will be far better understood , and spoken of in Heaven , by the noon day Divinity in which the immediately illuminated Assembly do there preach his praises ; than by such a stammering tongue , and scribling pen as mine ; which doth but mar them . Alas ! I write his praises but by Moon-light . I cannot praise him so much as by halves . Indeed , no tongue but his own ( as Nazianzen said of Basil ) is sufficient to undertake that task . What shall I say of Christ ! The excelling glory of that object , dazles all aphension ; swallows up all expression . When we have borrowed metaphors from every Creature that hath any excellency or lovely property in it , till we have stript the whole Creation bare of all its ornaments ; and cloathed Christ with all that glory : when we have worn our tongues to the stumps , in ascribing praises to him ; alas ! we have done nothing , when all is done . Yet wo is me ! how do I every day behold reasonable souls , most unreasonably disaffected to my lovely Lord Iesus ! denying love to one , who is able to compel love from the stoniest heart ! yea , though they can never make so much of their love ( would they set it to sale ) as Christ bids for it . It 's horrid , and amazing to see ; how the minds of many are captivated and insnared by every silly trifle . And how others can indifferently turn them with a kind of spontaneity to this object , or to that ; ( as their fancy strikes ) among the whole universe of beings ; and scarce ever reluctate , recoil , or nauseate , till they be perswaded to Christ : and then , 't is as easie to melt the obdurate rocks into sweet syrrup , as their hearts into divine love . How do the great men of the world ambitiously court the honours and pleasures of it ? the Merchants of the earth trade and strive for the dear bought treasures of it ; whilst the price of Christ ( alas ! ever too low ) falls every day lower and lower upon the Exchange of this world ! I speak it as a sad truth , if there were no quicker a trade ( as dead as they say it is ) for the perishing treasures of the earth , than there is for Christ this day in England ; the Exchange would quickly be shut up , and all the Trading Companies dissolv'd . Dear Sir , Christ is the Peerless Pearl hid in the field , Mat. 13.46 . will you be that wise Merchant that resolves to win and compass that treasure ; whatever it shall cost you ? Ah Sir , Christ is a commodity that can never be bought too dear . My dear Kinsman , my flesh and my blood ; my soul thirsteth for your salvation , and the salvation of your family . Shall you and I resolve with good Joshua , that whatever others do , we and our families will serve the Lord. That we will walk as the redeemed of his blood , shewing forth his vertues , and praises in the world ? that as God hath made us one in name , and one in affection ; so we may be one in Christ. That it may be said of us , as it was of Austin and Alippius long ago ; that they were sanguine christi conglutinati , glued together by the blood of Christ. For my own part , I have given in my name to him long since , woe to me , if I have not given in my heart also ; for should I deceive my self in so deep a point as that , how would my profession as a Christian , my calling as a Minister ; yea , these very Sermons now in your hands , rise in judgement to condemn me ? which God forbid . And doubtless , Sir , your eyes have seen both the vanity of all Creatures , and the necessity and infinite worth of Christ. You cannot forget what a vanity the world appeared to you , when in the year 1668. you were summoned by the messengers of death , ( as you and all that were about you then apprehended ) to shoot the gulf of vast eternity : when a malignant Feaver , and Pleuresie ( whereof your * Physitian hath given an account to the world ) did shake the whole frame of the Tabernacle wherein your soul through mercy yet dwells ; and long may it dwell there , for the service and praise of your great deliverer . I hope you have not , nor ever will forget ; how the vain world then appeared to your eye ; when you looked back ( as it were over your shoulder ) and saw how it shrunk away from you . Nor will you ever forget the awful apprehensions of Eternity , that then seized your spirit ; or the value you then had for Christ ; which things I hope still do , and ever will remain with you . And for you , Dear Cousin , as it becomes a daughter of Sarah ; let your soul be adorned with the excellencies of Christ , and beauties of holiness . A King from Heaven makes suit for your love . If he espouse your soul now , he will fetch it home to himself at death ; in his Chariot of salvation ; and great shall be your joy , when the Marriage of the Lamb is come . Look often upon Christ in this glass ; he is fairer than the Children of men . View him believingly , and you cannot but like and love him . For ( as one well saith ) Love when it seeth , cannot but cast out its spirit and strength upon amiable objects ; and things love worthy . And what fairer thing than Christ ! Oh fair Sun , and fair Moon , and fair Stars , and fair flowers , and fair Roses , and fair Lilies , and fair Creatures : but oh ten thousand , thousand times fairer Lord Jesus ! alas , I wronged him , in making the comparison this way . O black Sun and Moon ; but oh fair Lord Jesus ! O black Flowers , and black Lilies , and Roses ; but O fair , fair , ever fair Lord Jesus ! O all fair things , black , deformed and without beauty ; when ye are set beside the fairest Lord Jesus . O black Heavens , but O fair Christ ! O black Angels but O surpassingly fair Lord Jesus ! I hope you both are agreed with Christ , according to the Articles of peace propounded to you in the Gospel ; and that you are every day driving on Salvation work , betwixt him and you in your family , and in your Closets . And now my Dear Friends , if these discoveries of Christ , which I humbly offer to your hands ; may be any way useful to your souls , to assist them either in obtaining , or in clearing their interest in him ; my heart shall rejoice , even mine . For none under Heaven can be more willing , ( though many are more able ) to help you thither , than is , Your most affectionate and obliged Kinsman and Servant . John Flavell . From my Study in Dartmouth March the 14. 1671. To the Christian Readers , Especially those in the Town and Corporation of Dartmouth ; and Parts adjacent : who have either befriended , or attended these Lectures . Honoured , and Worthy Friends , KNowledge is mans excellency above the beasts that perish , Psal. 32.9 . the knowledge of Christ is the Christians excellency above the Heathen , 1 Cor. 1.23 , 24. Practical and saving knowledge of Christ is the Sincere Christians excellency above the self-couzening hypocrite , Heb. 6.4 , 6. but methodical and well digested knowledge of Christ , is the strong Christians excellency above the weak , Heb. 5.12 , 13 , 14. A saving though an immethodical knowledge of Christ , will bring us to Heaven , Ioh. 17.2 . but a regular , and methodical , as well as saving knowledge of him ; will bring Heaven into us , Col. 2.2 , 3. For such is the excellency thereof even above all other knowledge of Christ that it renders the Vnderstanding judicious , the Memory tenacious , and the Heart highly and fixedly joyous . How it serves to confirm and perfect the understanding , is excellently discovered by a worthy Divine of our own , in these words . A young ungrounded Christian when he seeth all the fundamental truths , and seeth good evidence and reasons of them , perhaps may be yet ignorant of the right order and place of every truth : It 's a rare thing to have young Professours to understand the necessary truths methodically : and this is a very great defect . For a great part of the usefulness and excellency of particular truths , consisteth in the respect they have to one another . This therefore will be a considerable part of your confirmation and growth in your understandings , to see the body of the Christian doctrine , as it were at one view , as the several parts of it are united in one perfect frame ; and to know what aspect one point hath upon another ; and which is their due places . There is a great difference betwixt the sight of the several parts of a Clock or Watch , as they are disjoynted , and scattered abroad ; and the seeing of them conjoyned , and in use and motion . To see here a pin , and there a wheel , and not know how to set them all together , nor ever see them in their due places ; will give but little satisfaction : it is the frame and design of holy doctrine that must be known , and every part should be discerned as it hath its particular use to that design , and as it is connected with the other parts . By this means only can the true nature of Theology , together with the harmony and perfection of truth , be clearly understood . And every single truth also will be much better perceived by him that seeth its place , and order , than by any other : for one truth exceedingly illustrates , and leads in another into the understanding — Study therefore to grow in the more methodical knowledge of the same truths , which you have received ; and though you are not yet ripe enough to discern the whole body of Theology in due method , yet see so much as you have attained to know , in the right order , and placing of every part . As in Anatomy , it 's hard for the wisest Physician to discern the course of every branch of Veins , and Arteries ; but yet they may easily discern the place and order of the principal parts , and greater vessels ( and surely in the body of Religion there runs not a branch of greater or more necessary truth than these ) so it is in Divinity , where no man hath a perfect view of the whole , till he come to the state of perfection with God ; but every true Christian hath the knowledge of all the essentials , and may know the orders , and places of them all . And as it serves to render the mind more judicious , so it causes the Memory to be more tenacious , and retentive of truths . The chain of truth is easily held in the memory , when one truth links in another , but the loosing of a link endangers the scattering of the whole chain . We use to say , order is the mother of memory : I am sure it 's a singular friend to it : Hence it 's observed , those that write of the art of memory , lay so great a stress upon place and number . The memory would not so soon be overcharged with a multitude of truths , if that multitude were but orderly disposed . It 's the incoherence , and confusion of truths , rather than their number that distracts . Let but the understanding receive them regularly , and the memory well retain them with much more facillity . A bad memory is a common complaint among Christians . All the benefit that many of you have in hearing , is from the present influence of truths upon your hearts . There is but little that sticks by you , to make a second and third impression upon them . I know it may be said of some of you , that if your affections were not better than your memories , you would need a very large charity to pass for Christians . I confess it 's better to have a well-ordered heart , than a methodical head , but surely both are better than either . And for you that have constantly attended these exercises , and followed us through the whole series , and deduction of these truths , from text to text , and from point to point : who have begun one Sabbath , where you left another ; it will be your inexcusable fault , if these things be not fixed in your understandings , and memories , as nails fastened in a sure place ; especially since providence hath now brought to your eyes , what hath been so often sounding in your ears , which is no small help to fix these truths upon you , and prevent that great hazard of them , which commonnly attends bare hearing : for now you may have recourse , as often as you will to them , view , and review them , till they become your own . But though this be a great , and singular advantage , yet it is not all you may have by a methodical understanding of the doctrine of Christ : it 's more than a judicious understanding them , or faithful remembring them , that you and I must design ; even the warm , vital animating influences of these truths upon our Hearts , without which we shall be never the better ; yea , much the worse for knowing and remembring them . Truth is the sanctifying instrument , Ioh. 17.17 . the mould into which our souls are cast , Rom. 6.17 . according therefore to the stamps and impressions it makes upon our understandings , and the order in which truths lye there , will be the depth , and lastingness of their impressions and influences upon the heart . As the more weight is laid upon the seal , the more fair and lasting impress is made upon the wax . He that sees the grounds and reasons of his peace and comfort most clearly , is like to maintain it the more constantly . Great therefore is the advantage Christians have by such methodical systems . Surely they may be set down among the desiderata Christianorum , the most desired things of Christians . Divers worthy modern pens have indeed undertaken this noble subject before me : some more * succinctly : others more † Copiously : These have done worthily , and their praises are in the Churches of Christ : yet , such a breadth there is in the knowledge of Christ , that not only those , who have written on this subject before me , but a thousand Authors more may imploy their pens after us , and not one interfere with , or straiten another . And such is the deliciousness of this subject that were there ten thousand Volumes written upon it , they would never cloy , or become nauseous to a gracious heart . We use to say one thing tires , and it 's true that it doth so ; except that one thing be virtually , and eminently all things ; as Christ is : and then one thing can never tire . For such is the variety of sweetness in Christ , who is the deliciae humanigeneru , the delights of the Children of men ; that every time he is opened to believers , from Pulpit , or Press ; it is as if Heaven had furnished them with a new Christ : and yet he is the same Christ still . The Synopsis praefixed to this Treatise , will shew you , that the method is wholly new , and the Treatise it self will satisfie you , that I have not boasted in another mans line ; of things made ready to my hand : which I speak not in the least to win any praise to my self , from the undertakement ; but to remove prejudices from it : for I see more defects in it , than most of my Readers will see ; and can forethink more faults to be found in it , than I shall now stand to tell thee of , or make answer for . It was written in a time of great distractions , and didst thou but know how oft this work hath dyed , and revived under my hand , thou wouldst wonder , that ever it came to thine . I am sensible it may fall under some censorious , ( it may be envious ) eyes ; and that far different judgements will pass upon it , for pro captu lectoris habent sua fata libelli : and no wonder if a Treatise of Christ be , when Christ himself was to some , a stone of stumbling , and a rock of offence . I expect not to please every Reader , especially the envious , magna debet esse eloquentia , quae invitis placet . It is as hard for some to look upon other mens gifts without envy , as it is to look upon their own without pride : nor will I be any farther concerned with such Readers , than to pity them ; well knowing that every proud contempt , and envious censure is a Granado that breaks in the hand of him that casts it . But to the ingenious and candid Reader , I owe satisfaction for the obscurity of some parts of this discourse , occasioned partly by the conciseness of the stile , and partly by the mistakes of the Printer . For the first , I have this only to say , that I was willing to crowd as much matter as I could into this number of sheets in thy hand , that I might therein ease thee , both in thy pains , and purse . I confess these Sermons were Preached in a more relaxed stile , and most of these things were inlarged in the Pulpit , which are designedly contracted in the Press ; that the Volume might not swell above the ability of common Readers . And it was my purpose at first to have comprised the second part , viz. the Application of the Redemption that is with Christ , unto sinners , in one Volume ; which occasioned the contraction of this ; but that making a just Volume it self , must await another season to see the light . If the Reader will be but a little the more intent , and considerate in reading , this conciseness will turn to his advantage . And for the mistakes that have happened in the Press , they are not ( for the most part ) very material ; and the principal ones are collected to your hand ; which being corrected before you read , the obscurity which is objected , will in great part be thereby removed . This may suffice to shew the usefulness of such composures , and to prevent offence ; but something yet remains with me , to say to the Readers in general , to those of this Town in special ; and to the Flock committed by Christ to my charge , more especially . To Readers in general , according as their different states , and conditions may be ; there are six things earnestly to be requested of them , ( 1. ) If you be yet strangers to Christ , let these things begin , and beget your first acquaintance with him . I assure thee , Reader , it was a principal part of the design thereof ; and here thou wilt find many directions , helps , and sweet incouragements , to assist a poor stranger ; as thou art , in that great work . Say not , I am an enemy to Christ , and there is no hope of Reconciliation , for here thou wilt see , how God was in Christ , reconciling the world to himself : say not , all this is nothing , except God had told thee so , and appointed some to treat with thee about it ; for he hath committed unto us the word of this reconciliation ; say not , yea , that may be from your own pity , and compassions for us , and not from any commission you have for it : for we are Ambassadours for Christ , 1 Cor. 5.19 . Say not , O but my sins , my sins , are greater than can be forgiven ; the difficulties of my salvation too great to be overcome ; especially by a poor Creature as I am , that am able to do nothing , no not to raise one penny towards the discharge of that great debt I owe to God : for here thou wilt find upon thy Union with Christ , that there is merit enough in his blood , and mercy enough in his bowels to justifie , and save such an one as thou art . Yea , and I will add for thine incouragement that it is a righteous thing with God to justifie and save thee , that canst not pay him one penny of all the vast sums thou owest him , when by the same rule of justice he condemns the most strict , self-righteous Pharisee that thinks thereby to quit scores with him . It is righteous for a judge to cast him that hath paid 99 l. of the 100. which he owed , because the payment was not full ; and to acquit him , whose surety hath paid all , though himself did not , and freely confess that he cannot pay one farthing of the whole debt . ( 2. ) If thou be a self-deceiving soul , that easily takest up thy satisfaction about thine interest in Christ , look to it as thou valuest thy soul , Reader , that a fond , and groundless conceit of thine interest in Christ , do not effectually , and finally obstruct a true , and saving interest in him . This is the common and fatal errour in which multitudes of souls are insnared and ruined : for look as a conceit of great wisdom hinders many from the attaining of it ; so , a groundless conceit that Christ is already thine , may prove the greatest obstacle betwixt Christ and thee ; but here thou wilt meet with many Rules that will not deceive thee ; tryals that will open thy true condition to thee . Thou sometimes reflectest upon the state of thy soul , and enquirest is Christ mine ? may I depend upon it , that my condition is safe ? thy heart returns thee an answer of peace , it speaks as thou wouldst have it ; but remember ( friend ) and mark this line , Thy final sentence is not yet come from the mouth of thy judge ; and what if after all thy self flattering hopes , and groundless confidences a sentence should come from him quite cross to that of thine own heart ? where art thou then ? what a confounded person wilt thou be ? Christless , speechless , and hopeless all at once ! O therefore build sure for Eternity : take heed lest the loss of thine eternal happiness , be at last imputed by thee to the deceitfulness , and laziness of thine own heart ; lest thy heart say to thee in Hell , as the heart of Apollodorus seemed in his sufferings to say to him . I am the cause of all this misery to thee . ( 3. ) If thou be one whose heart is eagerly set upon this vain world , I beseech thee take heed , lest it interpoe it self betwixt Christ and thy soul , and so cut thee off from him for ever . O beware lest the dust of the earth getting into thine eyes , so blind thee , that thou never see the beauty or necessity of Christ. The God of this world so blinds the eyes of them that believe not . And what are the sparkling pleasures that dazle the eyes of some , and the distracting cares that wholly divert the minds of others , but as a Napkin drawn by Satan over the eyes of them that are to be turned off into Hell , 1 Cor. 4.3 , 4. Some general aims , and faint wishes after Christ thou mayest have , but alas ! the world hath centered thy heart , intangled thy affections , and will daily find new diversions for thee , from the great business of life . So that if the Lord break not this snare , thou wilt never be able to deliver thy soul. ( 4. ) If thou be a loose and careless professor of Christ ; I beseech thee , let the things thou shalt read in this Treatise of Christ , convince , shame , and reclaim thee , from thy vain conversation . Here thou wilt find how contrary thy conversation is , to the grand designes of the death , and resurrection of Christ. O methinks , as thou art reading the deep humiliation and unspeakable sorrows Christ underwent , for the expiating of sin , thou shouldst thenceforth look upon sin as a tender Child would upon that knife , that stab'd his Father to the heart ! Thou shouldst never whet , and sharpen it again , to wound the Son of God afresh . To such loose , and careless professors , I particularly recommend the last general use of this discourse , containing many great motives to reformation , and strict Godliness , in all that call upon the name of the Lord Jesus . ( 5. ) If thou hast been a prophane and vain person , but now art pardoned , and dost experience the super-abounding riches of grace ; my request to thee is , that thou love Jesus Christ with a more fervent love , than ever yet thou hadst for him . Here thou wilt find many great incentives , many mighty arguments ; to such a love of Christ ; poor soul ! consider what thou hast been , what the morning of thy life was . What treasures of guilt , thou laidst up in those dayes , and then think , can such a one as I receive mercy ? and that mercy not break my heart ! can I read my pardon , and mine eyes not drop ! What ? mercy for such a wretch as I ! a pardon for such a Rebel ! O what an ingenuous thaw should this cause upon thy heart ! if it do not , what a strange heart is thine ! Did the love of Christ break through so many impediments to come to thee . Did it make its way through the Law , through the wrath of God , through the grave , through thine own unbelief , and great unworthiness to come to thee ? O what a love was the love of Christ to thy soul ! And is not thy love strong enough to break through the vanities , and trifles of this world which intangle it , to go to Christ , how poor , how low , and weak is thy love to Christ then ? ( 6. ) Lastly , Art thou one that hast through mercy at last attained assurance , or good hope through grace , of thy interest in Christ ? Rejoice then in thy present mercy , and long ardently to be with thine own Christ in his glory . There be many things dispersed through this Treatise of Christ to animate such joy , and excite such longings . It was truly observed by a worthy Author , ( whose words I have mentioned more freely than his name in this discourse ) that it is in a manner as natural for us to leap , when we see the New Ierusalem , as it is to laugh when we are tickled . Ioy is not under the souls command , when Christ kisseth it . And for your desires to be with Christ , what considerations can you find in this world strong enough to reine them in ! O when you shall consider what he hath done , suffered , and purchased for you , where he is now , and how much he longs for your coming , your very hearts should groan out those words , Phil. 1.23 . I desire to be dissolved , and to be with Christ. The Lord direct your hearts into the love of God , and into the patient waiting for of Christ. Having delivered my message to the Reader in general , I have somewhat more particularly , to say to you of this place . You are a people that were born under , and bred up with the Gospel . It hath been your singular priviledge above many Towns and Parishes in England , to enjoy more than 60 years together an able and fruitful Gospel Ministry among you . The dews of Heaven lay upon you , as it did upon Gideons Fleece , when the ground was dry in other places about you . You have been richly watered with Gospel showers . You with Capernaum have been exalted to Heaven in the means of Grace . And it must be owned to your praise , that you testified more respect to the Gospel , than many other places have done , and treated Christs Ambassadors with more civility , whilst they prophesied in Sackcloth ; than some other places did . These things are praise worthy in you . But all this and much more than this amounts not to that which Jesus Christ expects from you , and which in his name I would now perswade you to , and oh that I ! ( the least and unworthiest of all the Messengers of Christ to you ) might indeed prevail with all that are Christless among you , ( 1. ) to answer the long continued calls of God to you , by a through and sound Conversion , that the long suffering of God may be your salvation , and you may not receive all this grace of God in vain . O that the damned might never be set a wondering to see a people of your advantages for Heaven sinking as much below many of themselves in misery , as you now are above them in means , and mercy . Dear friends , my hearts desire and prayer to God for you is , that you may be saved . Oh that I knew how to engage this whole Town to Jesus Christ , and make fast the marriage knot betwixt him and you , albeit after that I should presently go to the place of silence , and see man no more , with the Inhabitants of the World. Ah sirs ! methinks I see the Lord Jesus laying the merciful hand of an holy violence upon you , methinks he calls to you as the Angel to Lot , saying , arise lest ye be consumed ; and while he lingred the men laid hold upon his hand , the Lord being merciful unto him . And they brought him without the City and said , escape for thy life , stay not in all the plain , escape to the Mountain , lest thou be consumed , Gen. 19.15 . How often ( to allude to this ) hath Jesus Christ in like manner laid hold upon you in the Preaching of the Gospel , and will you not fly for refuge to him ? Will you rather be consumed , than endeavour an escape ? A beast will not be driven into the fire , and will not you be kept out ? The merciful Lord Jesus , by his admirable patience and bounty hath convinced you , how loath he is , to leave , or loose you . To this day his arms are stretched forth to gather you , and will you not be gathered ? Alas ! for my poor neighbours . Must so many of them perish at last ? what shall I do for the daughter of my people ? Lord , by what Arguments shall they be perswaded to be happy ? what will win them effectually to thy Christ ? they have many of them escaped the pollutions of the World , through the knowledge of the Lord and Saviour . They are a people that love thine Ordinances , they take delight in approaching to God ; thou hast beautified many of them with lovely , and obliging tempers and dispositions . Thus far they are come , there they stick , and beyond this , no power but thine can move them ? O thou to whose hand this work is and must be left , put forth thy saving power , and reveal thine arm for their salvation : thou hast glorified thy name , in many among them ; Lord glorifie it again . ( 2. ) My next request is , that you will all be perswaded , whether converted , or unconverted ; to set up all the duties of Religion in your families , and govern your Children , and Servants as men that must give an account to God for them in the great day . O that there were not a prayerless Family in this Town . How little will your Tables differ from a manger , where beasts feed together , if God be not owned , and acknowledged there , in your eating , and drinking ? And how can you expect blessings should dwell in your Tabernacles , if God be not called upon there ! Say not you want time for it , or that your necessities will not allow it , for had you been more careful of those duties , it 's like you had not been exposed to such necessities ; besides , you can find time to be idle , you can waste a part of every day vainly . Why could not that time be redeemed for God ? Moreover , you will not deny , but the success of all your affairs at home , and abroad , depends upon the blessing of God , and if so , think you it is not the right way , even to temporal prosperity , to engage his presence , and blessing with you , in whose hand your all is ? Say not , your Children , and servants are ignorant of God , and therefore you cannot comfortably joyn with them in those duties . For the neglect of these duties , is the cause of their ignorance and it is not like they will be better , till you use Gods means to make them so . Besides , prayer is a part of natural worship , and the vilest among men are bound to pray , else the neglect of it were none of their sin . O , let not a duty upon which so many , and great blessings hang , fall to the ground , upon such silly ( not to say wicked ) pretences to shift it off . Remember , death will shortly break up all your families and disband them , and who then , think you , will have most comfort in beholding their dead ? The day of account also hastens , and then who will have the most comfortable appearing , before the just , and holy God ? Set up I beseech you the ancient , and comfortable duties of reading the Scriptures , singing of Psalms , and Prayer in all your dwelling places , and do all these conscientiously , as men that have to do with God , and try the Lord herewith , if he will not return in a way of mercy to you , and restore even your outward prosperity to you again . How ever , to be sure , far greater encouragements than that lye before you , to oblige you to your duties . ( 3. ) More especially I have a few things to say to you , that have attended on the Ministry , or are under my oversight , in a more particular manner , and then I have done . And , First , I cannot but with deep resentments observe to you , the goodness of our God ; yea , the riches of his goodness , Who freely gave Jesus Christ out of his own bosom for us , and hath not withheld his spirit , Ordinances , and Ministers to reveal and apply him to us . Here 's love , that wants an Epithete to match it ! Who engaged my heart upon this transcendent subject in the course of my Ministry among you . A subject which Angels study , and admire as well as we . Who so signally protected , and overshadowed our Assembly in those dayes of trouble , wherein these truths were delivered to you . You then sate down under his shadow with great delight , and his fruit was sweet to your taste . His banner over you was love , your bread was then sure , and your waters failed not . Yea , such was his peculiar indulgence , and special tenderness to you , that he suffered no man to do you harm . And it can hardly be imagined any could attempt it , that had but known , this , and no worse than this , to be your only design , and business . Who made these Meditations of Christ , a strong support , and sweet relief to mine , now with Christ ; and no less to me under the greatest exercises , and tryals that ever befell me in this world . Preserving me yet , ( though a broken vessel ) for some farther use , and service to your souls . Who in the years that are past left not himself without witness among us , blessing my labours , to the conversion , and edification of many ; some of which yet remain with us , but some are fallen asleep . Who hath made many of you that yet remain , a willing and obedient people , who have in some measure supported the reputation of Religion , by your stabillity , and integrity in dayes of abounding iniquity , my joy , and my Crown ; so stand ye fast in the Lord. Who after all the dayes of fears , and troubles , through which we have past , hath at last given us , and his Churches rest , that we being delivered out of the hands of our enemies , might serve him without fear in righteousness and holiness ( which doing this mercy may be extended to us ) all the dayes of our life . In testimony of a thankful heart for these invaluable mercies , I humbly and cheerfully rear up this pillar of remembrance , inscribing it with EBEN EZER and IEHOVAH IIEREH . As I could not but observe these things to you , so I have a few things to request of you , in neither of which I can bear a denyal : so deeply doth Christs , your own , and my interest lye in them . Look to it ( my dear friends ) that none of you be found Christless at your appearance before him . Those that continue Christless now , will be left speechless then . God forbid that you that have heard so much of Christ , and you that have professed so much of Christ , should at last fall into a worse condition than those that never heard the name of Christ. See that you daily grow more Christ-like , by conversing with him , as you do , in his precious Ordinances . Let it be with your souls , as it is with a piece of cloth , which receives a deeper dye every time it is dipt into the Fat. If not , you may not expect the continuance of your mercies much longer to you . Get these great truths well digested both in your heads and hearts and let the power of them be displayed in your lives . Else the pen of the Scribe , and tongue of the Preacher are both in vain . These things that so often warm'd your hearts from the Pulpit , return now to make a second Impression upon them from the Press . Hereby you will recover and fix those truths , which it's like are in great part already vanisht from you . This is the fruit I promise my self from you , and what ever entertainment it meet with from others , in this Christ despising age ; yet two things relieve me ; one is , that future times may produce more humble , and hungry Christians , than this glutted age enjoyes ; to whom it will be welcome . The other is , that duty is discharged , and endeavours used , to bring men to Christ , and build them up in him ; wherein he doth , and will rejoyce ; who is a well wisher , to the souls of men . Iohn Flavell . A Table of the Scriptures which are largely or occasionally opened or vindicated in this Treatise . Genesis . GEN. 18.19 . p. 607 48.15 . p. 252 Leviticus . Lev. 1.4 . p. 135 16.12 , 13 , 14. p. 153 16.21 . p. 73 Deuteronomy . Deut. 8.16 . p. 485 21.23 . p. 345 34.10 . p. 97 Chronicles . 2 Chron. 36.12 . p. 65. 1 Samuel . 1 Sam. 2.25 . p. 91 24.16 . p. 410 Iob. Job 9.33 . p. 85 14.14 . p. 553 22.21 . p. 533 30.4 , 5. p. 395 32.9 . p. 316 Psalm . Psal. 2.7 . p. 80 4.8 . p. 57 19.7 . p. 106 22.1 . p. 454 22.2 . p. 458 31.5 . p. 497 32.1 . p. 147 Psal. 37.5 , 6. p. 336 39.11 . p. 469 47.5 . p. 565 51.6 . p. 612 68.17 . p. 566 78.25 . p. 272 110.13 . p. 195 103.11 . p. 147 119.56 . p. 605 Proverbs . Prov. 4.18 . p. 118 23.22 . p. 424 28.24 . p. 422 29.25 . p. 380 Ecclesiastes . Eccles. 3.16 . p. 323 3.21 . p. 435 7.9 . p. 391 Canticles . Cant. 3.6 . p. 162 6.5 . p. 535 Isaiah . Isai. 11.6 . p. 405 30.20 , 21. p. 621 41.17 . p. 464 42.5 , 6 , 7. p. 29 49.2 , 3 , 4 , 5. p. 26 50.5 . p. 31 , & 481 50.10 . p. 460 50. ult . p. 177 53.3 . p. 16 53.7 . p. 385 53.11 . p. 609 53.12 . p. 24 , 25 53.21 . p. 521 61.1 . p. 71 62.6 . p. 262 63.7 , 8. p. 607 64.6 . p. 132 Ieremiah . Jer. 8.1 . p. 517 , 518 18.11 . p. 394 31.34 . p. 517 , 518 Lamentation . Lam. 4.21 . p. 284 Daniel . Dan. 2.17 . p. 107 7.13 , 14. p. 566 11.33 , 34. p. 623 Hosea . Hos. 2.6 . p. 622 3.3 . p. 76 11.4 . p. 200 13.5 , 6. p. 164 Micah . Mic. 6.6 . p. 61 Zechariah . Zech. 11.15 . p. 110 12.10 . p. 335 , & 150 13.7 . p. 360 Matthew . Mat. 2.13 . p. 236 5.16 . p. 80. 6.12 . p. 407 8.4 . p. 489 11.27 . p. 6. & 115 13.3 , 4. p. 102 17.5 . p. 71 22.31 . p. 518 26.40 . p. 287 27.46 . p. 447 27.52 . p. 548 28.2 , 3. p. 547 28.6 . p. 544 Luke . Luk. 1.34 , 35. p. 547 1.35 . p. 55 4.12 , 34. p. 240 Luk. 10.17 , 18. p. 109 13.33 . p. 314 16.24 . p. 472 22.22 . p. 480 22.41 . p. 280 22.66 . p. 313 23.23 . p. 311 23.27 . p. 326 23.34 . p. 400 23.38 . p. 356 23.43 . p. 430 23.46 . p. 491 24.45 . p. 111 Iohn . Joh. 1.14 . p. 50. & 228 1.29 . p. 147 5.31 . p. 63 5.43 . p. 64 6.28 . p. 65 6.29 . p. 487 8.36 . p. 201 8.42 . p. 57 8.58 . p. 143 9.4 . p. 69 10.30 . p. 17 12.27 . p. 289 13.14 . p. 230 14.3 . p. 437 16.8 . p. 118 16.10 . p. 483 16.32 . p. 374 17.11 . p. 250 17.19 . p. 69 18.19 . p. 273 19.27 . p. 417 19.28 . p. 463 19.30 . p. 477 19.40 , 41. p. 505 20.17 . p. 561 Acts. Acts 2.23 . p. 40 , 341 2.24 . p. 344 3.22 . p. 96 4.12 . p. 89 4.28 . p. 301 10.42 . p. 588 19.9 . p. 117 Romans . Rom. 1.4 . p. 549 1.21 . p. 7 2.15 . p. 434 3.25 , 26. p. 171 5.8 , 9 , 10. p. 43 5.10 . p. 529 5.15 , 17 , p. 181 6.5 . p. 558 8.3 . p. 56 , 227 8.4 . p. 484 8.10 , 11. p. 551 8.28 . p. 215 8.32 . p. 41 , 45 8.34 . p. 379 9.13 . p. 38. 12.1 . p. 76 1 Corinthians . 1 Cor. 2.2 . p. 1 2.14 . p. 100 2.14 , 15. p. 115 4.11 . p. 245 6.20 . p. 628 8.5 . p. 89 11.29 . p. 78 11.30 . p. 198 12.28 . p. 105 12.31 . p. 308 15.17 . p. 546 15.20 . p. 549 15.43 , 44. p. 552 2 Corinthians . 2 Cor. 3.12 . p. 103 4.3 , 4. p. 119 5.5 . p. 498 5.6 , 8. p. 438 5.14 . p. 128 5.18 , 19. p. 529 5.21 . p. 166 10.5 . p. 192 Gallatians . Gal. 3.13 . p. 165 2.4.4 . p. 170 , 179 4.29 . p. 244 5.3 . p. 237 5.16 . p. 199 5.25 . p. 602 Ephesians . Eph. 1.13 . p. 67 1.22 . p. 207 3.10 . p. 5 5.2 . p. 144 5.8 . p. 611 6.1 . p. 421 6.16 . p. 247 Philippians . Phil. 1.6 . p. 486 Phil. 1.29 . p. 364 2.7 . p. 17 2.8 . p. 169 , 222 2.9 . p. 541 2.12 . p. 190 3.11 . p. 559 3.21 . p. 63 3.3 . p. 5 Colossians . Col. 1.10 , 11. p. 588 1.14 . p. 354 1.17 . p. 210 1.18 . p. 549 1.19 . p. 71 3.3 . p. 555 3.10 . p. 4 3.15 . p. 200 1 Thessalonians . 1 Thes. 1.10 . p. 524 4.16 . p. 522 , 592 2 Thessalonians . 2 Thes. 3.5 . p. 189 1 Timothy . 1 Tim. 2.5 . p. 82 3.16 . p. 52 5.4 . p. 422 6.9 . p. 307 6.17 . p. 45 2 Timothy . 2 Tim. 1.9 . p. 32 2 Tim. 2.19 . p. 612 2 Tim. 4.16 . p. 379 Hebrews . Heb. 1.1 . p. 102 1.3 . p. 575 1.14 . p. 213 2.9 . p. 60 2.16 . p. 51 , 60 2.17 . p. 55 7.25 . p. 152 7.26 . p. 72 7.27 . p. 74 9.24 . p. 93 9.23 . p. 128 9.14 . p. 140 10.11 . p. 578 10.14 . p. 139 10.20 . p. 93 11.40 . p. 143 12.24 . p. 156 13.8 . p. 143 Iames. Jam. 1.4 . p. 389 4.5 . p. 413 1 Peter . 1 Pet. 1.6 . p. 306 1.19 . p. 142 2.22 , 23. p. 415 3.13 . p. 405 4.19 . p. 406 1 Iohn . 1 Joh. 1.7 . p. 148 1.9 . p. 176 1 Joh. 2.1.2 . p. 161 3.2 . p. 186 4.10 . p. 39 Iude. Jude ver . 6. p. 377 , 592. Revelations . Rev. 1.13 . p. 144 2.10 . p. 211 3.13 . p. 501 5.6 . p. 157 13.8 . p. 98 , 143 22.2 . p. 9 Reader , THou art desired both to excuse the mis-spellings , mis-pointings , transposings and obscure impressions of several words , especially in the Marginal notes . And to understand , that for brevity sake I have used these marks ; for To wit , viz. : for that is , i. e. ; for as if he should say , q. d. : And lastly , before thou readest to Correct these more gross mistakes , in which thou wilt do right both to thy self and the Author . CORRIGENDA . PAge 2 Line 32 for as read of : p 32 l. 24 after indeed add is : p 47 l 18 blot out in : p 61 l 28 r immediate : p 62 l 11 heard sounding there : p 66 l 26 blot out rather : p 67 l 26 r effectively : p 69 l 5 r farther : p 83 l 9 r four wayes p 86 l 18 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p 84 l ult . after that add as : 87 l 10 r concerning : p 92 l 26 r immediate : p 102 l 4 r mediately : p 105 l 28 r plain : in margent r peccatum : p 130 marg . r effi●a●itur : p 135 marg . r debitam , and blot out & : p 159 l 2 add not : p 160 l 2 r emptied : p 166 l 26 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and l 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p 170 l 25 r obligation : p 183 l 15 r is : p 186 l 14 r troublers : p 187 l 16 r his : p 200 l 9 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in m●rg . brabeutem : p 210 l 17 r razed : p 214 marg . r volvu●tur : p 220 l 3 r degrees : p 227 l 33 r sinless : p 230 marg . r gravius : p 233 l penult r oppressours : p 259 l 25 add were : p 269 l 2 r with us : p 272 l penult . r substantial : p 274 l 29 for bond r bone : p 293 l 2 r affections : p 314 l r there : p 327 l 23 r ingenuous : p 330 l 36 l 36 for too r to : p 332 l 23 r renew : p 337 l 27 r affecting : p 339 l 2 r then for the , and the for then : p 344 l 13 r crasis : p 347 l 21 after law add was : p 379 l penult add as : p 381 l 14 dele though : p 406 l 21 r by you : p 419 l 11 r in like manner : and l 12 r every affection : p 428 l 21 r duties : p 432 l 10 add be : p 437 l 32 r go away : p 442 l 13 for it r he : p 444 l 16 add should : p 461 l 6 r cut off : p 458 l 8 add we : p 467 l 16 r inventorum : p 469 l 7 for we r He : p 472 l 4 r in outward pains : marg : r Dantzick : p 486 l 24 r finished : p 487 l ●3 r followers : p 498 l 15 r is : p 500 r Deduction : p 518 line ult . for Rachel r Sarah : p 525 l. 24 r l●ft : p 551 l ult . r. identical : p 583 l 10 r gold : p 602 l 7 r wholly : p 609 l 1 r lovely : p 610 l 34 add ill : and for hast r shalt : p 618 l 1 for a r or : and l 3 blot a : p 619 l 19 r lives : p 624 l 23 for our r over . Redemption hath 2 parts , viz. meritorious IMPETRATION , Part 1. and efficacious APPLICATION , Part. 2. In the Impetration of it , after a praeliminary commendation of the Subject , Sermon 1. We therein consider , I. The Redeemer who is considered 2 wayes , viz. 1. As eternally delighting in his Fathers bosome . 2. As prepared for this work by five eminent qualifications , viz. 1. His Covenant with his Father . 2. His Fathers donation of him . 3. His Assumption of our Nature . 4. His Commission under the great Seal . 5. His solemn consecration to that Work. II. The work of Mediation he came about opened in general . III. The Offices fitting him for this work , viz. 1. Prophet as such , 1. Faithfully revealing Gods mind to men . 2. Opening their understandings to receive it . 2. Priest in which office are con●iderable , 1. It s general nature and necessity . 2. Its parts . viz. 1. Oblation . 2. Intercession . 3. Its fruits . viz. 1. Satisfaction . 2. Acquisition . 3. King whose Kingdom is either , 1. Internal and spiritual . 2. External and Providential . IV. The Execution of them in his double state , viz. of 1. Humiliation , viz. in his 1. Conception and Birth . 2. Life and Conversation . 3. Death , wherein we consider , 1. The preparatives to it , by 1. Blessing his Family . 2. Instituting his Supper . 3. Prayer in the Garden . 4. Iudas his Treason . 5. Tryal and sentence . 6. Going to Golgotha . 2. Execution of it on the Cross. 3. The manner of his suffering it . viz. 1. Innocently . 2. Solitarily . 3. Patiently . 4. Instructively in his 7 last words , viz. 1. Word . 2. Word . 3. Word . 4. Word . 5. Word . 6. Word . 7. Word . 4. Burial . In all which , among many others ; four great and principal ends were accomplished . 2. Exaltation in the 4 famous steps or degrees thereof , viz. 1. His wonderful Resurrection . 2. His Triumphant Ascention . 3. His Session at Gods right hand . 4. His coming to judgement . The FIRST SERMON . I COR. II.II. For I determined not to know any thing among you , save Iesus Christ ; and him Crucified . THE former verse contains an Apologie for the plain and familiar manner of the Apostles preaching , which was not ( as he there tells them ) with excellency of speech , or of wisdom , ( i. e. ) he studied not to gratifie their curiosity with Rhetorical strains , or Philosophical niceties . In this he gives the reason , for I determined not to know any thing among you , save Iesus Christ , &c. I determined not to know . ] The meaning is not that he simply despised , or contemned all other studies and knowledge : but so far only as they stand in competion with , or opposition to the study and knowledge of Jesus Christ. And it is as if he should say , it is my stated setled Judgement , not a hasty , inconsiderate censure ; but the product , and Issue of my most serious and exquisite enquiries : after I have well weighed the case , turned it round , viewed it exactly on every side , ballanced all advantages , and disadvantages ; pondered all things that are fit to come into consideration about it : this is the result and final determination ; that all other knowledge , how profitable , how pleasant soever ; is not worthy to be named in the same day , with the knowledge of Jesus Christ : This therefore I resolve to make the scope and end of my Ministry , and the end regulate● the means . Such pedantick toys , and ayrie notions as injudicious ears affect , would rather obstruct , than promote my grand design among you : therefore wholy waving that way , I applyed my self to a plain , popular , unaffected Dialect : fitted rather to pierce the heart , and convince the conscience , than to tickle the fancy : this is the scope of the words . In which three things fall under consideration . First , The subject-matter of his Doctrine , to wit Iesus Christ. I determined to know nothing ▪ ( i. e. ) to study nothing my self , to teach nothing to you ; but Iesus Christ. Christ shall be the Center , to which all the lines of my Ministry shall be drawn . I have spoken and written of many other subjects in my Sermons and Epistles , but it is all reductively the Preaching and discovery of Jesus Christ : of all Subjects in the world , this is the sweetest : if there be any thing on this side Heaven worthy our time and studies , this is it . Thus he magnifies his Doctrine , from the excellency of its subject-matter , accounting all other Doctrines , but arrid things , compared with this . Secondly , We have here that special respect or consideration of Christ , which he singled out from all the rest , as the excellent Truths of Christ , to spend the main strength of his ministry upon : And that is Christ as Crucified : and the rather , because hereby he would obviate the vulgar prejudice , raised against him upon the account of his cross : for Christ Crucified was to the Iews a stumbling block , and to the Greeks foolishness , chap. 1.23 . this also best suited his end , to draw them on to Christ : as Christ above all other subjects , so Christ Crucified above all things in Christ : there is therefore a great Emphasis in this word , And him Crucified . Thirdly , The manner in which he discoursed this transcendent Subject to them is also remarkable : he not only Preached Christ Crucified , but he Preached him assiduously , and plainly : he Preacht Christ frequently , and when ever he Preacht of Christ Crucified , he Preached him in a Crucified stile . This is the sum of the words , to let them know that his spirit was so intent upon this subject , as if he neither knew , or cared to speak of any other : all his Sermons were so full of Christ , that his hearers might have thought he was acquainted with no other Doctrine . Hence observe , DOCT. That there is no Doctrine more excellent in it self , or more necessary to be Preached , and studyed ; than the Doctrine of Iesus Christ , and him Crucified . All other knowledge how much soever it be magnified in the World , is and ought to be esteemed but dross , in comparison of the excellency of the knowledge of Jesus Christ , Phil. 3.8 . in him are hid all the treasures of wisdom and knowledge , Col. 2.3 . Eudoxus was so affected with the glory of the Sun , that he thought he was born only to behold it : much more should a Christian Judge himself born only to behold , and delight in the glory of the Lord Jesus . The truth of this Proposition will be made out , by a double consideration of the Doctrine of Christ. First , Let it be considered absolutely , and then these lovely properties with which it is naturally cloathed ; will render it superiour to all other Sciences and Studies . First , The knowledge of Jesus Christ is the very marrow and Kernel of all the Scriptures : the scope and center of all Divine revelations : both Testaments meet in Christ. The Ceremonial Law is full of Christ ; and all the Gospel full of Christ : the blessed lines of both Testaments meet in him ▪ and how they both harmonize , and sweetly concente● in Jesus Christ ; it is the chief scope of that excellent Epistle to the Hebrews , to discover : for we may call that Epistle , The sweet Harmony of both Testaments : this argues the unspeakable excellency of this Doctrine , the knowledge whereof must needs therefore be a Key to unlock the greatest part of the Sacred Scriptures : for it is in the understanding of Scripture , much as it is in the knowledge men have in Logick and Philosophy : if a Scholar once come to understand the bottom principle , upon which as upon its hinge the controversie turns ; the through knowledge of that principle shall carry him through the whole controversie , and furnish him with a solution to every argument ; even so the right knowledge of Jesus Christ , like a clew leads you through the whole Laberynth of the Scriptures . Secondly , The knowledge of Jesus Christ is a fundamental knowledge , and foundations are most useful , though least seen : the knowledge of Christ is fundamental to all Graces , Duties , Comforts , and Happiness . First , It 's fundamental to all graces : they all begin in knowledge , Col. 3.10 . the new man is renewed in knowledge ; as the old , so the new Creation begins in light ; the opening of the eyes , is the first work of the spirit : and as the beginnings of grace , so all the after improvements thereof depend upon this increasing knowledge , 2 Pet. 3.18 . But grow in grace , and in the knowledge of our Lord and Saviour : see how these two , grace and knowledge keep equal pace in the soul of a Christian , in what degree the one increases , the other increases answerably . Secondly , the knowledge of Christ is fundamental to all duties : the duties , as well as graces of Christians are all founded in the knowledge of Christ : must a Christian believe ; That he can never do without the knowledge of Christ ; Faith is so much dependent upon his knowledge , that it is denominated by it , Isa. 53.11 . by his knowledge shall my righteous servant Iustifie many : and hence Ioh. 6.40 . Seeing , and believing are made the same thing : would a man exercise hope in God ; That he can never do without the knowledge of Christ , for he is the author of that hope , 1 Pet. 1.3 . he is also its object , Heb. 6.19 . its ground-work and support , Col. 1.27 . and as you cannot believe or hope , so neither can you pray acceptably , without a competent degree of this knowledge : the very Heathen could say , non loquendum de deo sine lumine , ( i. e. ) men must not speak of God without light : the true way of conversing with , and enjoying God in Prayer ; is by acting faith on him through a Mediator ; so much of faith , and Christ as is in a Duty , so much comfort , and true excellency there is in it , and no more . Oh then how indispensible is the knowledge of Christ ; to all that do adress themselves to God in any Duty ! Thirdly , It 's fundamental to all comforts : all the Comforts of believers , are streams from this Fountain . Jesus Christ is the very object-matter of a believers Joy , Phil. 3.3 . our rejoycing is in Christ Iesus : take away the knowledge of Christ , and a Christian is the most sad , and melancholy creature in the world : again , let Christ but manifest himself , and dart the beams of his light into their souls , it will make them kiss the stakes , sing in flames , and shout in the pangs of death , as men that divide the spoil . Lastly , this knowledge is fundamental to the eternal happiness of souls : as we can perform no duty , enjoy no comfort , so neither can we be saved without it , Joh. 17.3 . this is life eternal to know thee the only true God , and Iesus Christ whom thou hast sent : and if it be eternal life to know Christ , then it is eternal Damnation , to be ignorant of Christ : as Christ is the door that opens Heaven , so knowledge is the key , that opens Christ. The excellent gifts , and renowned parts of the Moral Heathens , though they purchased to them great esteem , and honour among men ; yet left them in a state of perdition ; because of this grand defect : they were ignorant of Christ , 1 Cor. 1.21 . thus you see how fundamental the knowledge of Christ is , and essentially necessary to all the graces , duties , comforts , and happiness of souls . Thirdly , The knowledge of Christ is profound and large : all other Sciences are but Shallows ; this , a boundless , bottomless Ocean : no creature hath a line long enough to fathom the depth of it : there is height , length , depth , and breadth ascribed to it , Eph. 3.14 . yea , it passeth knowledge : there is a manifold wisdom of God in Christ , Eph. 3.10 . It is of many sorts and forms , of many folds and plights : it is indeed simple , pure and unmixed with any thing but it self , yet it is manifold in degrees , kinds and Administrations : though something of Christ be unfolded in one age , and something in an other , yet eternity if self cannot fully unfold him . I see something ( said Luther ) which blessed Austin saw not , and those that come after me , will see that which I see not : it is in the studying of Christ , as in the planting of a new discovered Country ; at first men sit down by the Sea side , upon the skirts and borders of the Land ; and there they dwell , but by degrees they search farther , and farther into the heart of the Country : ah , the best of us are yet , but upon the borders of this vast Continent . Fourthly , The study of Jesus Christ is the most noble Subject , that ever a soul spent it self upon : those that rack , and toture their brains upon other studys , like Children , weary themselves at a low game : the Eagle plays at the Sun it self , the Angels study this Doctrine , and stoop down , to look into this deep abyss : what are the Truths discovered in Christ ? but the very secrets that from eternity lay hid in the bosom of God , Eph. 3.8 , 9. Gods heart is opened to men in Christ , Ioh. 1.18 . this makes the Gospel such a glorious dispensation , because Christ is so gloriously revealed therein , 2 Cor. 3.9 . and the studying of Christ in the Gospel , stamps such a Heavenly glory upon the contemplating soul , v. 18. Fit●hly , It is the most sweet , and comfortable knowledge ; to be studying Jesus Christ , what is it ? but to be digging among all the veins , and springs of comfort , and the deeper you dig , the more do those springs flow upon you : how are hearts ravished with the discoveries of Christ in the Gospel ? what extasies , meltings , transports , do gratious souls meet there ? doubtless , Philips extasie , Ioh. 1.45 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we have found Jesus , was far beyond that of Archimedes : a believer could fit from Morning to Night , to hear Discourses of Christ ; his mouth is most sweet , Cant. 5.16 . Secondly , Let us compare this knowledge , with all other knowledge , and thereby the excellency of it will farther appear . First , All other knowledge is natural , but this wholly supernatural ; Matth. 11.27 . no man knoweth the Son , but the Father ; neither knoweth any the father , save the Son ; and he to whom so ever the Son will reveal him : the wisest Heathens could never make a discovery of Christ by their deepest searches into nature ; the most Eagle-eyed Philosophers were but Children in knowledge , compared with the most illiterate Christians . Secondly , O●her knowledge is unattainable by many : all the helps , and means in the world would never enable some Christians to attain the Learned Arts and Languages : men of the best wits , and most pregnant parts are most excellent in these ; but here is the mysterie and excellency of the knowledge of Christ , that men of most blunt , dull , and contemptible parts , attain ( through the teaching of the spirit ) to this knowledge : in which the more acute and ingenious are utterly blind , Matth. 11.25 . I thank thee , O Father , Lord of Heaven and Earth ; because thou hast hid these things from the wise and prudent : and hast revealed them unto babes , 1. Cor. 1.26 , 27. you see your calling brethren , how that not many wise men after the flesh ; not many mighty , not many noble are called : but God hath chosen the foolish things of the World , to confound the wise , &c. Thirdly , Other knowledge , though you should attain the highest degree of it , would never bring you to Heaven , being defective and lame both in the integrity of parts , the principal thing , viz. Christ being wanting : and in the purity of its nature , for the knowing Heathens grew vain in their imaginations , 1 Rom. 21. and in the efficacy and influence of it , on the heart and life , they held the truth in unrighteousness : their lusts were stronger than their light , 1 Rom. 18. but this knowledge hath potent influences , changing souls into its own image , 2 Cor. 3.18 . and so proves a saving knowledge unto men , 1 Tim. 2.4 . and thus I have in a few particulars pointed out the transcendency of the knowledge of Christ. The use of all this I shall give you in a few Inferences , on which I shall not enlarge , the whole being only praeliminary to the Doctrine of Christ , only for the present I shall hence infer , The ●●sufficiency of the Doctrine of Christ , to make men wise unto salvation . Paul de●ired to know nothing else , and indeed nothing else is of absolute necessity to be known : a little of this knowledge ( if saving and eff●ctual upon thy heart ) will do thy soul more service than all the vain speculations , and profound parts that others so much glory in ; poor Christian , be not dejected , because thou seest thy self out-stript , and excelled by so many , in other parts of knowledge : if thou know Jesus Christ , thou knowest enough , to comfort and save thy soul ; many learned Philosophers are now in Hell , and many illiterate Christians in Heaven . If there be such excellency in the knowledge of Christ , let it humble , all , both Saints , and sinners that we have no more of this clear , and effectual knowledge in us , notwithstanding the excellent advantages we have had for it . Sinners , concerning you I may sigh , and say with the Apostle , 1 Cor. 15.34 . some have not the knowledge of Christ , I speak this to your shame ; this , oh this , is the condemnation ; and even for you that are enlightned in this knowledge , how little do you know of Jesus Christ , in comparison of what you might have known of him ? what a shame is it , that you should need to be taught the very first truths , when for the time you might have been teachers of others ? Heb. 5.12 , 13 , 14. that your Ministers cannot speak unto you as spiritual , but as unto carnal , even as unto babes in Christ , 1 Cor. 3.1.2 . Oh , how much time is spent in other studies ! in vain discourses , frivolous Pamphlets , worldly imployments , how little in the search and study of Jesus Christ ? How sad is their condition , that have a knowledge of Christ , and yet as to themselves , it had been better , they had never had it ! many there be that content themselves with an unpractical , ineffectual , and meerly notional knowledge of him ; of whom the Apostle saith , it had been better for them not to have known , 2 Pet. 2.21 . it serves only to aggravate sin and misery : for though it be not enough to save them , yet it puts some weak restraints upon sin , which their impetuous lusts breaking down , exposes them thereby to a greater damnation . Fourthly , This may inform us by what rule to Judge both Ministers , and Doctrines ; certainly that is the highest commendation of a Minister to be an able Minister of the New Testament ; not of the letter but of the spirit , 2. Cor. 3.6 . he is the best Artist , that can most lively and powerfully display Jesus Christ before the people ; evidently setting him forth as Crucified among them ; and that is the best Sermon that is most full of Christ , not of art , and language . I know that an holy Dialect well becometh the lips of Christs Ministers , they should not be rude , and careless , in language or method : but surely the excellency of a Sermon lyes not in that , but in the plainest discoveries , and livelyest applications of Jesus Christ. Let all that mind the honour of Religion , or the peace and comfort of their own souls ; wholly sequester and apply themselves , to the study of Jesus Christ , and him Crucified ; wherefore spend we our selves upon other studies ? when all excellency , sweetness , and desirableness is concenter'd in this one ? Jesus Christ is fairer than the children of men , the chiefest among ten thousands , as the Apple-tree among the trees of the wood : quae faciunt divisa beatum , in hoc mixta fluunt ; these things which singly ravish and delight the souls of men , are all found conjunctly in Christ. O , what a blessed Christ is this ! whom to know is eternal life : from the knowledge of Jesus Christ do bud forth all the fruits of comfort , and that for all seasons and conditions . Hence Revel . 22.2 . he is called the tree of life which bears twelve manner of fruits , and yields its fruit every month and the very leaves of this tree are for healing ; in Christ souls have ( 1. ) All necessarys for food and physick , ( 2. ) All varieties of fruits , twelve manner of fruits , a distinct sweetness in this , in that ; and in the other attribute , promise , ordinance . ( 3. ) In him are these fruits at all times , he bears fruit every month ; there is precious fruit in Jesus Christ , even in the black month ; Winter fruits , as well as Summer fruits . O , then study Christ , study to know him more extensively , there be many excellent things in Christ , that the most Eagle-eyed believer hath not yet seen : ah 't is pitty , that any thing of Christ should lye hid from his people ! study to know Christ more intensively , to get the experimental taste , and lively power of his knowledge , upon your hearts , and affections : this is the knowledge that carries all the sweetness and comfort in it . Christian , I dare appeal to thy experience ; whether the experimental taste of Jesus Christ in Ordinances and duties , have not a higher and sweeter relish than any created enjoyment thou ever tasted in this world ? O then separate , devote , and wholly give thy self ; thy time , thy strength to this most sweet trascendent study . Lastly , Let me close the whole with a double caution , one to our selves , who by our callings , and professions are the Ministers of Christ : another to those that sit under the Doctrine of Christ daily . First , If this Doctrine be the most excellent , necessary , fundamental , profound , noble , and comfortable Doctrine , let us then take heed lest while we study to be exact in other things , we be found ignorant in this : ye know it 's ignominious by the common suffrage of the civilized world , for any man to be unacquainted with his own calling , or not to intend the proper business of it . It 's our calling ( as the Bridegrooms friends ) to woo and win souls to Christ : to set him forth to the people as Crucified among them , Gal. 3.1 . to present him in all his attractive excellencies that all hearts may be ravished with his beauty , and charmed into his arms by love : we must also be able to defend the truths of Christ , against undermining Hereticks ; to instill his knowledge into the ignorant , to answer the cases and scruples of poor doubting Christians . How many intricate knots have we to untye ? what pains , what skill is requisite for such as are imployed about our work ? and shall we spend our precious time in frivolous controversies , Philosophical niceties , dry and barren Scholastick notions ? shall we study every thing but Christ ? revolve all Volumes but the Sacred ones ! what is observed even of Bellarmine , that he turn'd with loathing from School Divinity , because it wanted the sweet juice of piety ; may be convictive to many among us , who are often too much in love with worse imployment , that what he is said to loath . Oh let the knowledge of Christ dwell richly in us . Secondly , Let us see that our knowledge of Christ be not a powerless , barren , impracticable knowledge : Oh that in its passage from our understandings to our lips , it might powerfully melt , sweeten , and ravish our hearts ! Remember Brethren , an holy calling never saved any man , without an holy heart ; if our tongues only be sanctified , out whole man must be damned : we and our people must be judged by the same Gospel , and stand at the same bar , and be sentenced on the same terms , and dealt with as severely as any other men : we cannot think to be saved by our Clergy , or to come off with a Legit ut elericus , when there is wanting the Credidit , & vixit ut Christianus ; as an eminent Divine speaks . O let the Keepers of the Vineyards look to , and keep their own Vineyard : we have an Heaven to win , or lose as well as others . Thirdly , Let us take heed that we with-hold not our knowledge of Christ in unrighteousness from the people . O that our lips may disperse knowledge and feed many ! let us take heed of the Napkin , remembring the day of account is at hand . Remember , I beseech you the Relations wherein you stand , and the obligations resulting thence : Remember the great Shepherd gave himself for , and gave you to the flock ; your time , your gifts are not yours , but Gods. Remember the pinching wants of souls who are perishing , for want of Christ ; and if their tongues do not , yet their necessities do bespeak us , as they did Ioseph , Gen. 47.15 . wherefore should we dye in thy presence , give us food that we may live , and not dye : even the Sea-monsters draw forth their breasts to their young ones , and shall we be cruel ! cruel to souls ! did not Christ think it too much to sweat blood , yea to dye for them ; and shall we think it much to watch , study , preach , pray , and do what we can for their salvation ? O let the same mind be in you , which was also in Christ. Secondly , To the people that sit under the Doctrine of Christ daily , and have the light of his knowledge shining round about them . First , Take heed ye do not reject and despise this light : this may be done two ways , ( first ) When you despise the means of knowledge , by slight and low esteems of it . Surely if you thus reject knowledge , God will reject you for it , Hosea 4.6 . it is a despising of the richest gift that ever Christ gave to the Church : and however it be a contempt and slight that begins low , and seems only to vent it self upon the weak parts , inartificial discourses , and untaking tones and gestures of the speakers ; yet ( believe it ) it 's a daring sin , that flyes higher than you are aware , Luk. 10.16 . he that despiseth you , despiseth me ; and he that despiseth me , despiseth him that sent me . Secondly , You despise the knowledge of Christ , when you despise the directions , and loving constraints of that knowledge ; when you refuse to be guided by your knowledge , your light and your lusts contest and struggle within you : Oh 't is sad when your lusts master your light ; you sin not as the Heathens sin , who know not God ; but when you sin , you must slight and put by the notices of your own Consciences ; and offer violence to your own convictions ; And what sad work will this make in your souls ? how soon will it lay your consciences waste ? Secondly , Take heed that you rest not satisfied with that knowledge of Christ you have attained , but grow on towards perfection : it 's the pride and ignorance of many professors when they have got a few raw and indigested notions , to swell with self-conceits of their excellent-attainments , and it 's the sin even of the best of Saints , when they see ( veritas in profundo ) how deep the knowledge of Christ lyes , and what pains they must take to dig for it ; to throw by the Shovel of Duty , and cry dig we cannot . To your work Christians , to your work ; let not your candle go out , sequester your selves to this study , look what intercourses and correspondencies are betwixt the two worlds , what communion soever God and souls maintain ; it is in this way : count all therefore but dross in comparison of that excellency which is in the knowledge of Jesus Christ. The SECOND SERMON . PROV . VIII . XXX . Then was I by him , as one brought up with him ; and I was daily his delight , rejoycing always before him . THese words are a part of that excellent commendation of wisdom , by which in this Book Solomon intends two things , first grace , or holiness , Prov. 4.7 . wisdom is the principal thing ; secondly , Iesus Christ , the fountain of that grace , and look as the former is renowned for its excellency , Iob 28.14 , 15. so the latter in this context , wherein the spirit of God describes the most blessed state of Jesus Christ , the wisdom of the Father , from those eternal delights , he had with his Father ; before his assumption of our nature : then was I by him , &c. that long aevum was wholly swallowed up and spent in unspeakable delights and pleasures : which delights were two-fold , ( 1. ) The Father and Son delighted one in another ; ( from which delights the Spirit is not here excluded ) without communicating that their joy to any other , for no creature did then exist save in the mind of God , ver . 30. ( 2. ) They delighted in the salvation of men , in the prospect of that work , though not yet extant , ver . 31. my present business lyes in the former , viz. the mutual delights of the Father and Son , one with and in another : the account whereof we have in the Text : wherein consider , The glorious condition of the non-incarnated Son of God , described by the person with whom his fellowship was , then was I by him , or with him , so with him as never was any ; in his very bosom , Ioh. 1.18 . the only begotten Son , was in the bosom of the Father ; an expression of the greatest dearness , and intimacy in the World : as if he should say , wrapt up in the very soul of his Father ; embosomed in God. This fellowship is illustrated by a Metaphor , wherein the Lord will stoop to our capacities [ as one brought up with him ] the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes rendred a cunning workman , or curious Artist , as in Cant. 7.1 . which is the same word : and indeed Christ shewed himself such an Artist in the Creation of the World , for all things were made by him , and without him there was nothing made , that was made , Joh. 1.3 . but Montanus , and others render it nutricius and so Christ is here compared to a delightful child , sporting before its Father : the Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our translation renders rejoycing before him , signifies to laugh , play , or rejoyce ; so that look as Parents delight to see their Children sporting before them ; so did the Father delight in beholding this Darling of his bosom . This delight is farther amplified by the perpetuity , and uninterruptedness thereof . I was day by day his delights , rejoycing always before him : these delights of the Father and the Son , one in another ; knew not a moments interruption , or diminution : thus did these great and glorious persons mutually let forth their fullest pleasure and delight , each into the heart of other : they lay as it were imbosomed one in another , entertaining themselves , with delights , and pleasures ineffable , and unconceivable : hence we observe , DOCT. That the condition and State of Iesus Christ before his incarnation , was a state of highest , and most unspeakable delight and pleasure ; in the enjoyment of his Father . Iohn tells us , he was in the bosom of his Father : to lye in the bosom is the posture of dearest love , Joh. 13.23 . now there was leaning on Iesus bosom one of his Disciples , whom Iesus loved : but Christ did not lean upon the Fathers bosom , as that Disciple did on his , but lay in it : and therefore in Isa. 42.1 . the Father calls him mine elect , in whom my soul delighteth , which is variously rendred , the Septuagint quem suscepit , whom my soul takes , or wraps up : others complacuit : one that highly pleases , and delights my very soul : and 2 Cor. 8.9 . he is said in this estate , wherein I am now describing him , to be rich : and Phil. 2.7 . to be equal with God , and to be in the form of God , ( i. e. ) to have all the glory , and ensigns of the Majesty of God , and the riches which he speaks of , was no less , then all that God the Father hath , Joh. 16.15 . all that the Father hath is mine : and what he now hath in this his exalted state , is the same he had before his humiliation , Ioh. 17.5 . now to glimpse out ( as we are able ) the unspeakable felicity of that state of Christ , whilst he lay in that blessed bosom ; I shall consider it three ways , negatively , positively , and comparatively . Let us consider that state negatively , by removing from it all those degrees of abasement , and sorrow , which his incarnation brought him under : as First , he was not then abased to the condition of a Creature , which was a low stoop indeed , and that which upon the matter undid him , in point of reputation ; for by this ( saith the Apostle ) he made himself of no reputation , Phil. 2.7 . it emptied him of his glory : for God to be made man , is such an abasement as none can express : but then not only to appear in true flesh ; but also in the likeness of sinful flesh , as Rom. 8.3 . O what is this ! Secondly , Christ was not under the Law in this Estate . I confess 't was no disparagement to Adam in the state of innocency , to Angels in their state of glory , to be under Law to God ; but it was an unconceivable abasement , to the absolute independent being , to come under Law : yea not only under the obedience , but also under the malediction and curse of the Law , Gal. 4.4 . but when the fulness of time was come , God sent forth his Son , made of a woman made under the Law. Thirdly , In this State he was not lyable to any of those sorrowful consequents , and attendants of that frail and feeble state of humanity , which he afterwards assumed , with the nature : as ( 1. ) He was unacquainted with griefs : there was no sorrowing , nor sighing in that bosom where he lay ; though afterwards he became a man of sorrows , and acquainted with grief , Isa. 53.3 . a man of sorrows , as if he had been constituted and made up of pure and unmixed sorrows : every day conversing with griefs , as with his intimate companions , and acquaintance . ( 2. ) He was never pinched with poverty , and wants , while he continued in that bosom , as he was afterwards when he said , the Foxes have holes , and the birds of the air have nests , but the Son of man hath not where to lay his head . Ah blessed Jesus ! thou needest not to have wanted a place to have lain thine head , hadst thou not left that bosom for my sake . ( 3. ) He never under-went reproach and shame in that bosom , there was nothing but glory and honour , reflected upon him by his Father , though afterwards he was despised and rejected of men , Isa. 53.3 . his Father never looked upon him without smiles and love , delight and joy , though afterwards he became a reproach of men , and despised of the people , Psal. 22.6 . ( 4. ) His holy heart was never offended with an impure suggestion , or temptation of the Devil ; all the while he lay in that bosom of peace and love , he never knew what it was to be assaulted with temptations , to be besieged , and battered upon by unclean spirits , as he did afterwards , Matth. 4.1 . then was Iesus led up of the Spirit , into the Wilderness to be tempted of the Devil . It was for our sakes that he submitted to those exercises of Spirit , to be in all points tempted like as we are , that he might be unto us a merciful and faithful high-Priest , Heb. 4.15 . ( 5. ) He was never sensible of pains and tortures , in soul or body , there were no such things in that blessed bosom where he lay : though afterwards he groaned and sweat under them , Isa. 53.5 . the Lord embraced him from eternity , but never wounded him till he stood in our place , and room . ( 6. ) There were no hidings or withdrawments of his father from him , there was not a cloud from eternity upon the face of God , till Iesus Christ had left that bosom : it was a new thing to Christ to see frowns in the face of his Father : a new thing for him to cry , my God , my God , why hast thou forsaken me ? Matth. 27.46 . ( 7. ) There were never any impressions of his Fathers wrath upon him , as there were afterwards : God never delivered such a bitter cup of wrath into his hands before , as that was , Matth. 26.39 . Lastly , There was no death , to which he was subject in that bosom , all these things were new things to Christ , he was above them all , till for our sakes he voluntarily subjected himself unto them : thus you see what that state was not . Let us consider it positively , what it was , and guess by some particular considerations ( for indeed we can but guess ) 〈◊〉 the glory of it : as ( 1. ) We cannot but conceive it to be a state of matchless happiness , if we consider the persons enjoying ; and delighting each in other : he was with God , Ioh. 1.1 . God you know is the Fountain , Ocean , and Center of all delights and joys , Psal. 16.11 . in thy presence is fulness of joy . To be wrapt up in the soul ; and bosom of all delights as Christ was , must needs be a state transcending apprehension : to have the Fountain of love , and delight , letting out it self so immediatly and fully , and everlastingly upon this only begotten darling of his soul , so as it never did communicate it self to any ; judge what a state of transcendent felicity this must be ? great persons have great delights . ( 2. ) Or if we consider the intimacy , dearness , yea oneness of those great persons one with another : the nearer the union the sweeter the communion : now Jesus Christ was not only near , and dear to God , but one with him , I and my Father are one , Joh. 10.30 . one in nature , will , love , and delight ; there is indeed a Moral union of souls , among men by love , but this was a natural oneness ; no Child is so one with his Father , no Husband so one with the Wife of his bosom , no Friend so one with his Friend , no Soul so one with its body , as Jesus Christ and his Father were one . O , what matchless delights must necessarily flow , from such a blessed Union ! ( 3. ) Consider again the purity of that delight , with which the blessed Father and Son embraced each other ; the best Creature-delights one in another , are mixed , debased , and allayed : if there be something ravishing , and ingaging , there is also something cloying and distasting : the purer any delight is , the more excellent . Now there are no Christal streams flowing so purely from the Fountain , no beams of light so unmixed from the Sun ; as the loves and delights , of these holy and glorious persons were : the holy , holy , holy Father , embraced the thrice holy Son ; with a most holy delight , and love . ( 4. ) Consider , the constancy of this delight : it was from everlasting as in ver . 23. and from Eternity , it never suffered one moments interruption : the ever-flowing Fountain of Gods delight and love , never stopt its course , never ebbed , but as he speaks in the Text , I was daily his delight , rejoycing always before him : once more , consider the fulness of that delight , the perfection of that pleasure . I was delights : so the word is in its original : not only plural delights , all delights , but also in the abstract delight it self ; as afterwards from the abundance of his sorrows , he was stiled , a man of sorrows , so here , from the fulness of his delights : as who should say , even constituted , and made up of pleasure , and delight . Once more , let us consider it comparitively , and this state will yet appear more glorious , comparing it with , either the choicest delights that one Creature takes in another , or that God takes in the creature , or that the creature takes in God : measure these immense delights betwixt the Father , and his Son , by either of these lines , and you shall find them all infinitely short : For , ( 1. ) Though the delights that creatures take in each other , be sometimes a great delight ; such was Iacobs delight in Benjamin , whose life is said to be bound up in the lads life : a dear and high expression , Gen. 44.30 . such was that of Ionathan in David , whose soul was knit with his soul , and he loved him , as his own soul , 1 Sam. 13.1 . and such is the delight of one friend in another , there is a friend that is as a mans own soul , Deut. 13.6 . yet all this is but Creature-delight , and can in no particular match the delights betwixt the Father , and the Son : for this is but a finite delight , according to the measure , and abilities of Creatures ; but that is infinite , suitable to the infinite perfection of the Divine being : this is always mixed , that perfectly pure . ( 2. ) Or if you compare it , with the delight that God takes in the Creatures ; it is confessed that God takes great delight in some creatures : the Lord takes pleasure in his Saints , he rejoyces over them with singing ; and resteth in his love , Zeph. 3.17 . Isa. 62.5 . but yet there is a great difference betwixt his delight in creatures , and his delights in Christ ; for all his delight in the Saints is secondary , and for Christs sake : but his delights in Christ are primary , and for his own sake : we are accepted in the beloved Ephes. 1.6 . he is beloved , and accepted for himself . ( 3. ) To conclude , compare it once more , with the delights that the best of creatures take in God , and Christ ; and it must be confessed that is a choice delight , and a transcendent love , with which they love and delight in him , Psal. 73.25 . whom have I in Heaven but thee ? and on earth there is none , that I desire besides thee : what pangs of love ? what raptures of delight , did the Spouse express to Christ ? oh thou whom my soul loveth , but surely our delight in God is no perfect rule to measure , his delight in Christ by : for our love to God ( at the best ) is still imperfect , that 's the burden and constant complaint of Saints : but this is perfect , ours is inconstant , up and down , ebbing and flowing , but this is constant : so then , to conclude , the condition and state of Iesus Christ , before his Incarnation was a state of highest , and matchless delight , in the enjoyment of his Father . The Uses follow ; Vse of Information . What an astonishing act of love was this then , for the Father to give , the delight , the darling of his soul , out of his very bosom , for poor sinners ? all tongues must needs pause , and faulter , that attempt the expression of this grace : expressions being here swallowed up . God so loved the world , that he gave his only begotten Son , Joh. 3.16 . here is a sic , without a sicut ; so loved them , how did he love them ? nay , here you must excuse the tongues of Angels ; which of us would deliver a Child , the Child of our delights ; an only Child to death , for the greatest inheritance in the World ? what tender Parent can endure a parting pull , with such a Child ? when Hagar was taking her last leave ( as she thought ) of her Ishmael : Gen. 21.16 . the text saith she went , and sate her down over against him ; a good way off , for she said , let me not see the death of the Child , and she sate over against him , and lift up her voice , and wept : though she were none of the best Mothers , nor he the best of Children ; yet she could not give up a Child . O , 't was hard to part ! what an out-cry did David make , even for an Absalom ? wishing he dyed for him : what a hole ( as I may say ) hath the death of some Children made in the hearts of some Parents ? which will never be closed up in this world : yet surely , never did any Child lye so close to a Parents heart , as Christ did to his Fathers ; and yet he willingly parts with him , though his only one , the Son of his delights , and that to death , a cursed death , for sinners , for the worst of sinners . O miranda dei philanthropia ! matchless love , a love past finding out ! let all men therefore , in the business of their redemption , give equal glory to the Father with the Son , Ioh. 5.23 . if the Father had not loved thee , he had never parted with such a Son for thee . From one wonder , let your souls turn to another , for they are now in the midst of wonders : adore , and be for ever astonished at the love of Jesus Christ , to poor sinners : that ever he should consent to leave such a bosom , and the ineffable delights that were there for such poor worms as we are . O heights , depths , length , and bredth of unmeasurable love ! O see , Rom. 5.6 , 7 , 8. read , and wonder , how is the love of Christ commended in ravishing circumstances to poor sinners ! you would be loath to leave a Creatures bosom , a comfortable dwelling , a fair estate , for the best friend in the world ; your souls are loath to leave their bodies , though they have no such great content there ; but which of you , if ever you found by experience , what it is to be in the bosom of God , by Divine Communion , would be perswaded to leave such a bosom for all the good that is in the world ; and yet Jesus Christ , who was imbraced in that bosom , after another manner than ever you were acquainted with ; freely left it , and laid down the glory , and riches he enjoyed there , for your sakes : and as the father loved him , even so ( believers ) hath he loved you , Ioh. 17.22 . what manner of love is this ! whoever loved as Christ loves ? whoever denyed himself for Christ , as Christ denyed himself for us ; Hence we are informed , that interest in Iesus Christ , is the true way to all spiritual preferment in Heaven : do you covet to be in the heart , in the favour and delight of God ? get interest in Jesus Christ , and you shall presently be there : what old Israel said of the Children of his beloved Ioseph , thy Children are my Children , the same God saith of all the dear Children of Christ , Gen. 48.5 , 9. you see among men all things are carryed by interest , persons rise in this world , as they are befriended : preferment goes by favour : 't is so in Heaven , persons are preferred according to their interest in the beloved , Eph. 1.6 . Christ is the great favourite in Heaven , his image upon your souls , and his name in your prayers , makes both accepted with God. How worthy is Jesus Christ of all our love , and delight ? you see how infinitely the Father delighteth in him , how he ravishes the heart of God ; and shall he not ravish our hearts ? I present you a Christ this day , able to ravish any soul that will but view , and consider him . O that you did but see this lovely Lord , Jesus Christ ! then would you go home sick of love : surely he is a drawing Saviour , Ioh. 12 32. why do we lavish away our pretious affections upon vanity ? none but Christ is worthy of them : when you spend your pretious affections upon other objects , what is it ? but to dig for dross with golden M●ttocks , the Lord direct our hearts into the love of Christ. O , that our hearts , loves , and delights might meet , and concenter with the heart of God , in this most blessed object ; O let him that left Gods bosom for you be embosomed by you , though yours be nothing to Gods : he that left Gods bosom for you , deserves yours . If Christ be the beloved darling of the Father's soul , think , what a grievous , and unsufferable thing , it is to the heart of God , to see his dear Son , despised , slighted , and rejected by sinners : verily there is no such cut to the heart of God in the whole world ; unbelievers trample upon Gods darling , tread under foot , him that eternally lay in his bosom , Heb. 10.29 . smite the apple of his eye , and how God will bear this , that parable , Matth , 21.37 . to the 40. will inform you , surely he will miserably destroy such wretched sinners ; if you would ●tudy to do God the greatest despight , there is none like this : what a dismal word is that , 1 Cor. 16.22 . if any man love not our Lord Iesus Christ , let him be Anathema Maranatha , ( i. e. ) let the great curse of God lye upon that man , till the Lord come . O sinners ! you shall one day know the price of this sin ; you shall feel what it is to despise a Jesus , that is able to compel love from the hardest heart . O , that you would slight him no more . O , that this day your hearts might fall in love with him ! I tell you , if you would set your love to sale ; none bids so fair for it as Christ. 2. Vse of Exhortation . To Saints , if Christ lay eternally in this bosom of love , and yet was content to forsake and leave it for your sakes ; then , ( 1. ) Be you ready to forsake and leave , all the comforts you have on earth for Christ : famous Galleacius left all for his enjoyment . Moses left all the glory of Aegypt . Peter , and the other Apostles left all , Luk. 18.28 . but what have we to leave for Christ ? in comparison of what he left for us . Surely Christ is the highest pattern of self-denyal in the world . ( 2. ) Let this confirm your faith in prayer , if he that hath such an interest in the heart of God , intercede with the Father for you , then never doubt of audience ; and acceptance with him : surely you shall be accepted through the beloved , Eph. 1.6 . Christ was never denyed any thing that he asked , Ioh. 11.42 . the Father hears him always ; though you are not worthy , Christ is ; and he ever lives to make intercession for you , Heb. 7.25 . ( 3. ) Let this incourage thy heart , O Saint ; in a dying hour , and not only make thee patient in death ; but in a holy manner impatient , till thou be gone ; for , whither is thy soul now going but to that bosom of love whence Christ came ? Joh. 17.24 . Father I will , that they also whom thou hast given me , be with me where I am : and where is he ? but in that bosom of glory , and love where he lay before the world was , ver . 5. O then , let every believer incourage his soul : comfort ye one another with these words . I am leaving the bosom of a creature , I am going to the bosom of God. To sinners , exhorting them to embrace the bosom-Son of God : poor wretches ! whatever you are , or have been ; whatever guilt or discouragement at present you lye under ; embrace Christ , who is freely offered you ; and you shall be as dear to God , as the holiest and most eminent believer in the world : but if you still continue to despise , and neglect such a Saviour ; sorer wrath is treasured up for you , than for other sinners , even something worse than dying without mercy , Heb. 10.28 . O , that these discoveries , and overtures of Christ , may never come to such a fatal issue ; with any of your souls , in whose eyes his glory hath been this day opened . The THIRD SERMON . ISAI . LIII . XII . Therefore will I divide him a portion with the great , and he shall divide the spoil with the strong ; because he hath poured out his soul unto death : and he was numbred with the transgressors , and he bare the sin of many , and made intercession for the transgressors . IN this Chapter , the Gospel seems to be epitomized ; the subject matter of it is , the death of Christ , and the glorious Issue thereof : by reading of it , the Eunuch of old , and many Jews since have been converted to Christ. Christ is here considered absolutely and relatively : absolutely , and so his innocency is industriously vindicated , ver . 9. though he suffered grievous things , yet not for his own sins ; for he had done no violence , neither was any deceit in his mouth : but relatively considered , in the capacity of a surety for us . So the Justice of God is as fully vindicated in his sufferings , vers . 6. the Lord hath laid upon him the iniquity of us all : how he came to sustain this capacity , and relation of a surety for us , is in these verses plainly asserted , to be by his compact , and agreement with his Father , before the worlds were made , ver . 10 , 11 , 12. In this verse we have ( 1. ) His Work , ( 2. ) His Reward , ( 3. ) The Respect or Relation of each to the other . ( 1. ) His Work , which was indeed a hard work ; to pour out his soul unto death , aggravated by the companions with whom being numbred with transgressors : the capacity in which , bearing all the sins of the Elect : he bare the sins of many ; and by the manner of his bearing it , viz. meekly , and forgivingly , he made intercession for the transgressors : this was his work . ( 2. ) The Reward , or fruit which is promised him for this work ; therefore will I divide him a portion with the great , and he shall divide the spoil with the strong ; wherein is a plain allusion to Conquerours in War ; for whom are reserved the richest garments ; and most honourable captives , to follow the Conquerour as an addition to his magnificence , and triumph : these were wont to come after them in chains , Isa. 45.14 . see Iudg. 5.3 . ( 3. ) The Respect or Relation betwixt that work , and this Triumph , some will have this work , to have no other relation to that glory ; then a meer antecedent , to a consequent : others give it the respect , and relation of a meritorious cause to a reward ; 't is well observed by Dr. Featly , that the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render therefore , noting order , it is not worth so much contention about it ; whether it be the order of causality , or meer antecedency , neither do I foresee any absurdity , in calling Christs exaltation ; the reward , and fruit , of his humiliation : however 't is plain , whether one , or other ; 't is that the Father here agrees , and promises to give him , if he will undertake the redemption of the elect , by pouring out his soul unto death ; of all which this is the plain result . DOCT. That the business of mans salvation was transacted upon Covenant-terms , betwixt the Father and the Son ; from all Eternity . I would not here be mistaken , as though I were now to treat of the Covenant of Grace ; made in Christ betwixt God and us ; it is not the Covenant of Grace , but of Redemption I am now to speak to ; which differs from the Covenant of grace both in regard of the foederates , in this 't is God the Father , and Jesus Christ that mutually Covenant ; in that it 's God and man ; they differ also in the preceptive part , in this it is required of Christ that he should shed his blood , in that it is required of us , that we believe ; they also differ in their promises , in this God promises to Christ a name above every name , ample Dominion from Sea to Sea ; in that to us grace and glory : so that these are two distinct Covenants . The substance of this Covenant of Redemption is Dialogue-wise exprest to us in Esa. 49. where ( as Divines have well observed ) Christ begins at the first and second verse , and shews his Commission , telling his Father , how he had both called and prepared him for the work of Redemption : the Lord hath called me from the womb — he hath made my mouth like a sharp sword , and made me a polished shaft , &c. q. d. by reason of that super-abundant measure of the spirit of wisdom and power wherewith I am anointed and filled ; my Doctrine shall as a sword , pierce the hearts of sinners ; yea , like an arrow drawn to the head , strike point blank into souls , standing at a great distance from God and Godliness . Having told God how ready and fit he was for his service , will know of him what reward he shall have for his work , for he resolves his blood shall not be sold at low and cheap rates : hereupon vers . 3. the Father offers him the elect of Israel for his reward ; biding Low at first ( as they that make bargains use to do ) and only offers him that small remnant , still intending to bid higher : but Christ will not be satisfied with these , he values his blood higher than so ; therefore in vers . 4. he is brought in complaining , I have laboured in vain , and spent my strength for nought , q. d. this is but a small reward for so great sufferings as I must undergo , my blood is much more worth than this comes to ; and will be sufficient to redeem all the elect dispersed among the Isles of the Gentiles ; as well as the lost sheep of the house of Israel : hereupon the Father comes up higher , and tells him he intends to reward him better than so , and therefore vers . 6. tells him , it 's a light thing that thou shouldst be my servant , to raise up the Tribes of Jacob , and to rest over the preserved of Israel ; I will also give thee for a light to the Gentiles , that thou maist be my Salvation to the ends of the earth . Thus is the Treaty carryed on betwixt them , transacting it after the manner of men . Now to open this great point we will here consider , ( 1. ) The persons transacting one with another . ( 2. ) The business transacted . ( 3. ) The quality and manner of the transaction , which is foederal . ( 4. ) The articles to which they agree . ( 5. ) How each person performs his engagement to the other . And lastly , the antiquity or eternity of this Covenant transaction . First , The persons transacting and dealing with each other in this Covenant ; and indeed they are great person● . God the Father , and God the Son : the former as a Creditor , the latter as a surety : the Father stands upon satisfaction , the Son engages to give it : if it be demanded why the Father and the Spirit might not as well have treated about our redemption as the Father and Son ? It is answered Christ is the natural Son of God , and therefore fittest to make us the adopted Sons of God. Christ also is the middle person in the Trinity , and therefore fittest to be the Mediator or middle person betwixt us and God : the Spirit hath another office assigned him , even to apply as Christ's Vicegerent , the redemption designed by the Father , and purchased by the Son for us . The business transacted betwixt them , And that was the redemption and recovery of all Gods elect : our eternal happiness lay now before them , our dearest and everlasting concerns were now in their hands : the elect ( though not yet in being , ) are here considered as existent , yea and as fallen , miserable , forlorn creatures : how these may again be restored to happiness ( salvâ justitia dei ) without prejudice to the honour , justice , and truth of God , this , this , is the business that lay before them . For the manner or quality of the transaction , it was foederal , or of the nature of a Covenant : it was by mutual engagements and stipulations , each person undertaking to perform his part in order to our recovery . We find each person undertaking for himself by solemn promise ; The Father promiseth , that he will hold his hand and keep him , Isa. 42.6 . The Son promiseth he will obey his Fathers call to suffering and not be rebellious , Isa. 50.5 . and having promised , each holds the other to his engagement . The Father stands upon the satisfaction promised him , and when the payment was making , he will not abate him one farthing , Rom. 8.32 . God spared not his own Son : ( i. e. ) he abated nothing of the full price he was to have at his hands for us . And as the Father stood strictly upon the terms of the Covenant so did Christ also , Ioh. 17.4 , 5. I have glorified thee on earth ( saith he to the Father ) I have finished the work thou gavest me to do , and now father glorifie me with thine own self : as if he had said , father the work is done , now where 's the wages I was promised ? I call for glory as my due , as much my due , as the hire of the labourer is his due , when his work is done . More particularly , we will next consider the Articles to which they do both agree , or what it is that each person doth for himself promise to the other . And to let us see how much the Fathers heart is engaged in the salvation of poor sinners , there are five things which he promiseth to do for Christ , if he will undertake that work . First , he promiseth to invest him , and anoint him to a threefold office ; answerable to a threefold misery that lay upon the elect ; as so many bars to all communion with , and enjoyment of God : for if ever man be restored to that happiness , the blindness of his mind must be cured ; the guilt of sin expiated ; and his captivity to sin led captive : answerably , Christ must of God be made unto us wisdom , righteousness , sanctification , and redemption , 1 Cor. 1.30 . And he is made so to us , as our Prophet , Priest , and King : but he could not put himself into either of these , for if so , he had acted without commission ; and consequently all he did had been invallid , Heb. 5.5 ▪ Christ glorified not himself to be made an High-Priest , but he that said unto him , thou art my Son. A Commission there for to act authoritatively in these offices , being necessary to our recovery ; the Father engages to him to seal him such a three-fold commission . He promiseth to invest him with an eternal and Royal Priesthood , Psal. 110.4 . The Lord hath sworn , and will not repent ; thou art a Priest for ever after the order of Melchisedeck : this Melchisedeck , being King of Righteousness , and King of Salem ; that is , Peace ; had a Royal Priesthood , and his descent not being reckoned , it had an adumbration of eternity in it ; and so was more apt to Type and Shadow forth the Priesthood of Christ , than Aarons was , Heb. 7.16 , 17 , 24 , 25. as the Apostle accommodates them there . He promiseth moreover to make him a Prophet , and that an extraordinary one , even the Prince of Prophets : the chief Shepherd , as much superiour to all others , as the Sun is to the lesser Stars : so you have it , Isa. 42.6 , 7. I will give thee for a light to the Gentiles , to open the blind eyes , &c. And not only so , but to make him King also ; and that of the whole Empire of the World : so Psal. 2.6 , 7 , 8. ask of me , and I will give thee the Heathen for thine inheritance ; and the utmost ends of the earth for thy possession : thus he promiseth to qualifie and furnish him compleatly for the work , by his investiture with this Three-fold office . Secondly , And for as much as he knew it was a hard and difficult work his Son was to undertake , a work that would have broken the backs of all the Angels in Heaven , and men on earth , had they engaged in it : therefore he promiseth to stand by him , and assist and strengthen him for it : so Isa. 42.5 , 6 , 7. I will hold thy hand , or take hold of thee with my hand , for so it may be rendred , ( i. e. ) I will under-prop and support thy humanity when it 's even over weighed with the burden , that is to come upon it , and ready to sink down under it ; for so you know the case stood with him , Mark 14.34 . and so it was foretold of him , Isa. 53.7 . He was oppressed , &c. and indeed the humanity needed a prop of no less strength than the infinite power of the God head , the same promise you have in the first verse also Behold my Servant whom I uphold . Thirdly , He promiseth to crown his work with success , and bring it to a happy issue , Isai. 53.10 . He shall see his seed , he shall prolong his days ; and the pleasure of the Lord shall prosper in his hand . He shall not begin , and not finish ; he shall not shed his invaluable blood upon hazardous terms ; but shall see and reap the sweet fruit thereof . As the Joyfull mother forgets her pangs , when she delightfully embraces and kisses her living Child . Fourthly , The Father promiseth to accept him in his work , though millions should eternally perish . Isai. 49.4 . Surely ( saith he ) my work is with the Lord. And ( verse 5. ) I shall be glorious in the eyes of the Lord. His faith had therein respect to this compact and promise , accordingly the Father manifests the satisfaction he had in him , and in his work ; even while he was about it on earth ; when there came such a voice from the excellent glory saying , This is my beloved Son in whom I am well pleased . Fifthly , He engaged to reward him highly for his work , by exalting him to singular and supereminent glory and honour ; when he should have dispatched and finished it . So you read , Psal. 2.7 . I will declare the decree the Lord hath said unto me , thou art my Son , this day have I begotten thee . It 's spoken of the day of his resurrection , when he had just finished his suffering . And so the Apostle expounds and applies it , Acts 13.32 , 33. For then did the Lord wipe away the reproach of his Cross , and invested him with such glory that he looked like himself again . As if the Father had said , now thou hast again recovered thy glory , and this day is to thee as a new birth-day . These are the incouragements and rewards proposed and promised to him , by the Father . This was the joy set before him , ( as the Apostle phraseth it ) in Heb. 12.2 . which made him so patiently to endure the Cross and despise the Shame . And in like manner , Jesus Christ restipulates , and gives his engagement to the Father ; that upon these terms he is content to be made flesh ; to devest ( as it were ) himself of his glory ; to come under the obedience and malediction of the Law ; and not to refuse any , the hardest sufferings it should please his Father to inflict on him . So much is carryed in Esai . 50.5 , 6 , 7. The Lord hath opened mine ear , and I was not Rebellious ; neither turned away back ; I gave my back to the Smiters , and my cheeks to them that pulled off the hair ; I hid not my face from shame and spitting : for the Lord God will help me , therefore shall I not be confounded ; I have set my face as a flint , and I know that I shall not be ashamed . When he saith I was not Rebellio●s , he meaneth I was most heartily willing and content to accept the terms ; for there is a Meiosis in the words , and much more is intended than expressed . And the sense of this place is well delivered to us in other terms , Psal. 40.6 , 7 , 8 , 9 , 10. Then said I loe I come , I delight to do thy will O God , thy Law is within my heart . O see with what a full consent the heart of Christ closeth with the Fathers Offers , and Proposalls ; like some Eccho , that answers your voice twice or thrice over . So doth Christ here answer his Fathers call , I come , I delight to do thy will , yea , thy Law is in my heart . And thus you see the Articles to which they both Subscribed , or the Terms they agreed on . I will briefly shew , how these Articles and agreements were on both parts performed , and that precisely and punctually to a tittle . For ( 1. ) the Son having thus consented , accordingly he applies himself to the discharge of his work . He took a body , in it fulfill'd all righteousness , even to a tittle . Math. 3.15 . And at last his soul was made an offering for Sin. So that he could say as it is , Ioh. 17.4 . Father I have glorified thee on earth , I have finished the work thou gavest me to do . He went through all the parts of his active , and passive obedience chearfully , and faithfully . ( 2. ) The Father made good his engagements to Christ , all along , with no less faithfulness than Christ did his . He promised to assist and hold his band , and so he did . Luke . 22.43 . And there appeared to him an Angell from heaven , strengthening him . That was one of the sorest brunts that ever Christ met with , it was seasonable aid , and succour . He promised to accept him in his work , and that he should be glorious in his eyes , so he did . For he not only declared it by a voice from heaven , Luk. 3.22 . Thou art my beloved Son , in whom I am well pleased : But it was fully declared in his resurrection and ascention , which were a full discharge and Justification of him . He promised him that he should see his seed , and so he did , for his very birth dew was as the dew of the morning ; and ever since his blood hath been fruitfull in the world . He promised gloriously to reward , and exalt him ; and so he hath , Phil. 2.9 , 10 , 11. And that highly and supereminently , giving him a name above every name in heaven and earth . Thus were the Articles performed . Lastly , when was this compact made betwixt the Father and Son ? I answer , It bears date form eternity . Before this world was made , then were his delights in us . While as yet we had no existance ; but only in the infinite mind and purpose of God ; who had decreed this for us , in Christ Jesus ; as the Apostle speaks , 2 Tim. 1.9 . What grace was that which was given us in Christ before the world began , but this grace of redemption , which from everlasting was thus contrived and designed for us , in that way which hath been here opened ? Then was the council , or consultation of peace betwixt them both . As some sence that Scripture Zach. 6.13 . Next let us apply it to our selves . Vse . The first Use that offers it self to us from hence , is the abundant security that God hath given the Elect for their salvation , and that not only in respect of the covenant of Grace , made with them ; but also of this Covenant of redemption made with Christ for them ; which indeed the foundation of the covenant of Grace . Gods single promise is security enough to our faith , his covenant of grace adds ex abundanti further security ; but both these viewed as the effects and fruits of this covenant of redemption , makes all fast and sure . In the covenant of grace , we question not the performance on Gods part ; but are often stumbled at the grand defects on our parts ; but when we look to the covenant of Redemption , there 's nothing to stagger our faith : both the foederates being infinitly able and faithfull to perform their parts ; so that there is no possibility of a failure there . Happy were it if puzled and perplext Christians would turn their eyes , from the defects that are in their own obedience , to the fullness and compleatness of Christs obedience ; and see themselves compleat in him , when most lame and defective in themselves . Hence also be informed that God the Father , and God the Son , do mutually rely , and trust to one another , in the business of our redemption . The Father relies upon the Son , for the performance of his part ; as it is Isa. 42.1 . Behold my servant whom I uphold . Montanus turns it on whom I lean , or depend . As if the Father had said , behold what a faithful Servant I have chosen , in whom my soul is at rest . I know he will go through with his work , I can depend upon him . And to speak plain , the Father so far trusted Christ , that upon the credit of his promise to come into the world , and in the fulness of time to become a Sacrifice for the Elect ; he saved all the old Testament Saints ; whose faith also respected a Christ to come , with reference whereunto it is said , Heb. 11.39 , 40. That they received not the promise , God having provided some better thing for us ; that they without us , should not be made perfect , ( i. e. ) without Jesus Christ manifested in the flesh , in our times ; though believed on , as to come in the flesh in their times . And as the Father trusted Christ , so doth Christ in like manner depend upon and trust his Father . For having performed his part , and left the world again ; he now trusteth his Father , for the accomplishment of that promise made him , Isa. 53.10 . That he shall see his seed , &c. He depends upon his Father for all the Elect that are behind , yet unregenerated , as well as those already called , that they shall be all preserved unto the heavenly Kingdom , according to that , Ioh. 17 , 11. And now I am no more in the world , but these are in the world ; and I come unto thee , holy Father , keep through thine own name , those whom thou hast given me . And can it be imagined , that the Father will fail his trust ; who every way accquitted himself so punctually to the Father ? It cannot be . Vse 3. Moreover , hence we infer the validity and unquestionable success , of Christs intercession in heaven ; for believers . You read Heb. 7.25 . That he ever lives , to make intercession . And Heb. 12.24 . That his blood speaks for good things , for them . Now , that his blood shall obtain what it pleads in heaven for , is undoubted : and that from the consideration of this covenant of redemption : for here you see that the things he now asks of his Father , are the very same which his Father promised him , and Covenanted to give him ; before this world was : so that besides the interest of the person , the very equity of the matter speaks its success , and requires performance : whatever he asks for us , is as due to him ; as the wages of the hyrling , when the work is ended : if the work be done , and done faithfully , as the father hath acknowledged it is : then the reward is due , and due immediatly ; and no doubt but he shall receive it , from the hands of a righteous God. Vse 4. Hence in like manner you may be informed of the consistency of grace , with full satisfaction to the Iustice of God ; the Apostle 2 Tim. 1.9 . tells us , we are saved according to his own purpose , and grace which was given us in Christ Iesus ; before the world began : that is , according to the gratious terms of this Covenant of Redemption ; and yet you see notwithstanding , how strictly God stands upon satisfaction from Christ : so then Grace to us , and satisfaction to Justice ; are not so inconsistent as the Socinian Adversaries would make them : what was debt to Christ , is grace to us : when you hear men cry out , here 's Grace indeed ! pay me all , and I will forgive you ; remember , how all mouths are stopt with that one Text , Rom. 3.24 . being Iustified freely by his grace , and yet he adds , through the Redemption that is in Christ. Vse 5. Again , hence Judge of the antiquity of the love of God to believers ; what an antient friend he hath been to us ; who loved us , provided for us ; and contrived all our happiness , before we were , yea , before the world was ; we reap the fruits of this Covenant now ; the seed whereof was sown from Eternity ; yea , it is not only ancient , but also most free : no excellencies of ours could engage the love of God , for as yet we were not . Vse 6. Judge hence how reasonable it is that believers should embrace the hardest terms of obedience unto Christ , who complyed with such hard terms for their salvation : they were hard and difficult terms indeed , on which Christ received you from the Fathers hand ; it was as you have heard , to pour out his soul unto death , or not to enjoy a soul of you : here you may suppose the Father to say , when driving this bargain with Christ for you : My Son , here be a company of poor miserable souls , that have utterly undone themselves ; and now lye open to my Justice , Justice demands Satisfaction for them , or will satisfie it self in the eternal ruine of them : what shall be done for these souls ? And thus Christ returns , O my Father , such is my love to , and pitty for them ; that rather than they shall perish eternally , I will be responsible for them , as their Surety : bring in all thy bills , that I may see what they owe thee . Lord bring them in all , that there may be no after reckonings with them ; at my hand shalt thou require it . I will rather choose to suffer thy wrath , than they should suffer it . Upon me , my Father , upon me be all their debt . But my Son , if thou undertake for them ; thou must reckon to pay the last mite : expect no abatements , if I spare them , I will not spare thee . Content Father , let it be so : charge it all upon me : I am able to discharge it ; and though it prove a kind of undoing to me , though it impoverish all my riches , empty all my treasures , ( for so indeed it did , 2 Cor. 8.9 . though he were rich , yet for our sakes became poor ) yet I am content to undertake it : blush ungrateful believers , O let shame cover your faces . Judge in your selves now , hath Christ deserved that you should stand with him for trifles ; that you should shrink at a few petty difficulties , and complain , this is hard , and that is harsh , O if you knew the grace of our Lord Jesus Christ , in this his wonderful condescention for you ; you could not do it . Vse 7. Lastly , How greatly are we all concerned to make it sure , to our selves , that we are of this number ; which the Father and the Son agreed for , before the world was , that we were comprehended in Christs bargain , and compact with the Father . Yea but you will say , who can know that ? there were no witnesses to that bargain . Yes , We may know without ascending into Heaven ; or prying into unrevealed Secrets : that our names were in that Covenant , if ( 1. ) You are believers indeed ; for all such the Father then gave to Christ , John 17.8 . the men that thou gavest me , ( for of them he spake immediately before ) they have believed that thou didst send me . ( 2. ) If you savingly know God in Jesus Christ , such were given him by the Father , Joh. 17.6 . I have manifested thy name , unto the men thou gavest me : by this they are discriminated from the rest , vers . 25. the world hath not known thee , but th●se have known , &c. ( 3. ) If you are men and women of another world , Joh. 17.16 . they are not of the world , as I am not of the world : may it be said of you , as of dying men ; that you are not men and women for this world , that you are Crucified and dead to it ; Gal. 6.14 . that you are strangers in it , Heb. 11.13 , 14. ( 4. ) If you keep Christs word ; Joh. 17.6 . thine they were , and thou gavest them me ; and they have kept thy word ; by keeping his word understand the receiving of the word in its sanctifying effects and influences into your hearts , and your perseverance in the profession and practice of it , to the end ; Joh. 17.17 . sanctifie them through thy truth , thy word is truth ; Joh. 15.7 . if ye abide in me , and my words abide in you , ye shall ask what ye will ; blessed and happy is that soul , upon which these blessed characters appear ; which our Lord Jesus hath laid so close together ; within the compass of a few Verses in this 17 of Iohn ; these are the persons the Father delivered unto Christ , and he accepted from the Father in this blessed Covenant . The FOURTH SERMON . JOH . III. XVI . For God so loved the World , that he gave his only begotten Son , &c. YOU have heard of the gracious purpose and design of God , to recover poor sinners to himself by Jesus Christ ; and how this design of love was laid and contrived in the Covenant of Redemption , whereof we last spake . Now according to the terms of that Covenant , you shall hear from this Scripture ; how that design was by one degree , advanced towards its accomplishment : in Gods actual giving or parting with his own Son for us : God so loved the world , that he gave , &c. The whole precedent context is spent in discovering the nature , and necessity of Regeneration ; and the necessity thereof is in this Text argued and inferred , from the peculiar respect and eye God had upon believers , in giving Christ for them ; they only reaping all the special and saving benefits , and advantages of that gift . God so loved the world , that he gave his only begotten Son ; that whosoever believeth in him , should not perish . In the words are considerable . The Original , Spring , or Fountain of our best mercies ; the love of God. The love of God is either benevolent , beneficient , or complacential ; his benevolent love , is nothing else but his desire , and purpose of saving and doing us good : so his purpose of grace to Iacob , is called love : Rom. 9.13 . Iacob have I loved ; but this being before Iacob was , could consist in nothing else , but the gracious purpose of God towards him : his beneficent love , is his actual doing good to the persons beloved : or the bestowing the effects of his love upon us , according to that purpose . His complacential love , is nothing else but that delight and satisfaction he finds , in beholding the fruits , and workings of that grace in us ; which he first intended for us , and then actually collated , or bestowed on us . This love of benevolence is that which I have opened to you under the former head , Gods compact with Christ about us , or his design to save us , on the Articles and terms therein specified . The love of beneficence , is that which this Scripture speaks off , out of this fountain Christ flowed to us , and both run into that of complacency ; for therefore he both purposed , and actually bestowed Christ on us , that he might everlastingly delight in beholding the glory and praise of all this , reflected on himself by his redeemed ones . This then is the fountain of our mercies . The mercy flowing out of this fountain , and that is Christ : the mercy as he is Emphatically called , Luk. 1.72 . the marrow , kernel , and substance of all other mercies . He gave his only begotten Son : this was the birth of that love , the like whereunto it never brought forth before , therefore it 's exprest with a double emphasis in the Text , the one is that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ; he so loved the world : here is a sic without a sicut : how did he love it ? why he so loved it ; but how much , the tongues of Angels cannot declare . And moreover , to encrease and aggravate the mercy , he is stiled his only begotten Son ; to have given a Son , had been wonderful ; but to give an only begotten Son , that 's love unexpressible , unintelligible . The objects of this love , or the persons into whose lap and arms the eternal love delivered Christ , and that is the [ world ] this must respect the elect of God in the world ; such as do or shall actually believe : as it is exegetically exprest in the next breath , that whosoever believes in him should not perish : those whom he calls the world in that , he stiles believers in this expression ; and the word [ world ] is put to signifie the elect , because they are scattered through all parts , and are among all ranks of men in the world ; these are the objects of this love : it is not Angels , but men that were so loved ; he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lover , a friend of man , but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lover of friend of Angels , or Creatures of another species . The manner in which this never enough celebrated mercy flows to us from the Fountain of Divine love ; and that is most freely and spontaneously . He gave not he sold , or barely parted from , but gave : nor yet doth the Fathers giving imply Christ to be meerly passive , for as the Father is here said to give him ; so the Apostle tells us , Gal. 2.20 . that he gave himself , who loved me and gave himself for me : the Father gave him out of good will to men , and he as willingly bestowed himself on that Service . Hence the Note is . DOCT. That the gift of Christ is the highest and fullest manifestation of the love of God to sinners , that ever was made from eternity to them . How is this gift of God to sinners signalized in that place of the Apostle , 1 Joh. 4.10 . herein is love , not that we loved God ; but that he loved us ; and sent his Son to be the propitiation for our sins ; why doth the Apostle so magnifie this gift , in saying herein is love , as if there were love in nothing else ? may we not say , that to have a being , a being among the rational creatures ; therein is love , to have our life carryed so many years like a taper in the hand of Providence , through so many dangers ; and not yet put out in obscurity : therein is love , to have food and rayment convenient for us , beds to lye in ; relations to comfort us , in all these is love ; yea , but if you speak comparatively ; in all these there is no love , to the love exprest in sending or giving Christ for us : these be great mercies in themselves , but set by this mercy they are all swallowed up , as the light of Candles when brought into the Sun-shine : no , no ; herein is the love , that God gave Christ for us . And it is remarkable that when the Apostle would shew us in Rom. 5.8 . what is the noblest fruit that most commends to men the root of Divine love that bears it ; he shews us this very fruit of it that I am now opening . But God ( saith he ) commendeth his love towards us , in that while we were yet sinners ; Christ dyed for us ; this is the very flower of that love . The Method into which I will cast this precious point , shall be this . ( 1. ) To shew how Jesus Christ was given by the Father . ( 2. ) How that gift is the fullest and richest manifestation of the love of God , that was ever made to the world . ( 3. ) And then draw forth the Uses of it . How was Jesus Christ given by the Father , and what is implyed therein ? You are not so to understand it , as though God parted with his ●●terest and propriety in his Son , when he is said to give him ; he was as much his own as ever , when men give they transfer propriety to another , but when God had given him ; he was , I say , still as much his own as ever : but this giving of Christ implyes . ( 1. ) His designation and appointment unto death for us : for so you read that it was done according to the determinate counsel of God , Acts 2.23 . look as the Lam●●nder the Law was separted from the flock , and set apart for a Sacrifice ▪ though it were still living , yet it was intentionally , and p●●paratively given , and consecrated to the Lord : so Jesus Christ was by the counsel and purpose of God , thus chosen ; and set apart for this Service ; and therefore in Esa. 42.1 . God calls him his elect or chosen one . ( 2. ) His giving Christ implys a parting with him , or setting him ( as the French hath it ) at some distance from himself for a time : there was a kind of parting betwixt the Father and the Son , when he came to tabernacle in our flesh : so he expresseth it , Joh. 16.28 . I came forth from the Father , and am come into the world ; again I leave the world , and go to the Father ; this distance that his incarnation and humiliation set him at , was properly as to his humanity which was really distant from the glory into which it is now taken up ; and in respect of manifestation of delight and love . The Lord seemed to carry it as one at distance from him . O this was it that so deeply pierced and wounded his Soul , as is evident from that complaint , Psal. 22.1 , 2. My God , my God , why hast thou forsaken me ? Why art thou so far from the voice of my roaring ? O my God I cry in the day time , and thou hearest not , &c. ( 3. ) Gods giving of Christ implies his delivering him into the hands of Justice , to be punished . Even as condemned persons are by sentence of Law , given or delivered into the hands of executioners . So Acts 2.23 . Him being delivered by the determinate counsell of God , ye have taken ; and with wicked hands have slain . And so he is said , Rom. 8.32 . To deliver him up to death for us all . The Lord when the time was come that Christ must Suffer , did as it were say ; O all ye roaring Waves of my incensed Justice , now swell as high as heaven ; and go over his soul and body . Sink him to the bottom , let him go like Ionah his Type into the belly of Hell , unto the roots of the Mountains . Come all ye raging storms that I have reserved for this day of wrath , beat upon him ; beat him down that he may not be able to look up . Psal. 40.12 . Go Justice put him upon the rack ; torment him in every part , till all his bones be out of joynt ; and his heart within him be melted as wax , in the midst of his bowels . Psal. 22.14 . And ye assembly of the wicked , Jews and Gentiles that have so long gaped for his blood , now he is delivered into your hands ; you are now permitted to execute your malice to the full . I now loose your chain , and into your hand and power is he delivered . ( 4. ) Gods giving of Christ implys his application of him , with all the purchases of his blood ; and setling all this upon us , as an inheritance , and portion . Ioh. 6.32 , 33. My Father giveth you the true bread , from heaven , for the bread of God is he which cometh down from heaven ; and giveth life unto the world . God hath given him as bread to poor starving creatures , that by faith they might eat , and live . And so he told the Samaritaness , Ioh. 4 10. If thou knewest the gift of God , and who it is that saith unto thee give me to drink ; thou wouldst have asked of him , and he would have given thee living waters . Bread and water are the two necessarys for the support of natural life , God hath given Christ you see to be all that , and more , to the spiritual Life . How this gift of Christ was the highest and fullest manifestation of the love of God that ever the world saw ? And this will be evidenced by the following particulars . ( 1. ) If you consider how near and dear Jesus Christ was to the Father . He was his Son , his only Son ; saith the Text. The Son of his Love. The darling of his soul. His other self . Yea one with himself . The express Image of his person . The brightness of his Fathers glory . In parting with him , he parted with his own heart , with his very bowels , as I may say . Yet to us a Son is given , Esa. 9.6 . And such a Son as he calls his dear Son , Col. 1.13 . A late writer tells us that he hath been informed that in the Famine in Germany , a poor family being ready to perish with Famine ; the Husband made a motion to the Wife , to sell one of the Children for bread , to relieve themselves , and the rest . The Wife at last consents it should be so , but then they began to think , which of the four should be sold. And when the eldest was named , they both refused to part with that , being their first born , and the beginning of their strength . Well , then they came to the second ; but could not yield that he should be sold ; being the very picture and lively image of his Father . The third was named , but that also was a child that best resembled the mother . And when the youngest was thought on , that was the Benjamin : The child of their old age And so were content rather to perish altogether in the Famine , than part with a child for relief . And you know how tenderly Iacob took it , when his Ioseph and Benjamin were rent from him . What is a child ; but a piece of the parent wrapt up in another skin ? And yet our dearest children are but as strangers to us , in comparison of the unspeakable dearness that was betwixt the Father and Christ. Now that he should ever be content to part with a Son , and such an only one ; is such a manifestation of Love , as will be admired to all Eternity . And then ( 2. ) let it be considered , to what he gave him , even to death and that of the Cross ; to be made a curse for us . To be the scorn and contempt of men . To the most unparalell'd sufferings that ever were inflicted or born by any . It melts our bowels , it breaks our hearts to behold our children striving in the pangs of death . But the Lord beheld his Son struggling under agonies that never any felt before him . He saw him falling to the ground , groveling in the dust , sweating blood , and amidst those agonies turning himself to his Father ; and with an heart rending cry beseeching him , Father if it be p●ssible , let this cup pass . Luk. 22.42 . To wrath , to the wrath of an infinite God without mixture , to the very torments of hell , was Christ delivered ; and that by the hand of his own Father . Sure then , that love must needs want a name , which made the Father of mercies deliver his own only Son , to such miserys for us . ( 3. ) It is a special consideration to enhance the love of God in giving Christ , that in giving him , he gave the richest Jewel in his Cabinet . A mercy of the greatest worth and most inestimable value . Heaven it self is not so valuable and precious as Christ is . He is the better half of heaven . And so the Saints account him . Psal. 73.25 . Whom have I in heaven but thee ? Ten thousand thousand worlds , ( saith one ) as many worlds as Angels can number ; and then as a new world of Angels can multiply : would not all be the balk of a ballance , to weigh Christs Excellency , Love , and sweetness . O what a fair one ! What an only one ! What an excellent lovely ravishing one , is Christ. Put the Beauty of ten thousand Paradices , like the garden of Eden into one ; put all Trees , all Flowers , all Smells , all Colours , all Tasts , all Ioys , all Sweetness , all Loveliness in one ; O what a fair and excellent thing would that be ! And yet it should be less to that fair and dearest well beloved Christ , than one drop of rain to the whole Seas , Rivers , Lakes , and Fountains of ten thousand Earths . Christ is heavens wonder , and earths wonder . Now for God to bestow the mercy of mercys , the most precious thing in heaven or earth upon poor sinners : and as great , as lovely , as excellent as his Son was ; yet not to account him too good to bestow upon us , what manner of love is this ! ( 4. ) Once more , let it be considered on whom the Lord bestowed his Son. Upon Angels ? No , but upon men . Upon man his friend ? No , but upon his enemies . This is Love ; And on this consideration the Apostle lays a mighty weight in Rom. 5.8 , 9 , 10. But God ( saith he ) commendeth his love towards us , in that while we were yet sinners , Christ dyed for us . — When we were enemies we were reconciled to God by the death of his Son. Who would part with a Son , for the sake of his dearest friends ? but God gave him to , and delivered him for enemies . O Love unspeakable ! ( 5. ) Lastly , let us consider how freely this gift came from him . It was not wrested out of his hand by our importunity , for we as little desired , as deserved it . It was surprizing , preventing , eternal love that delivered him to us . Not that we loved him , but he first loved us . 1 Ioh. 4.19 . Thus , as when you weigh a thing ; you cast in weight after weight , till the scales break : so doth God , one consideration upon another to overcome our hearts , and make us admiringly to cry , what manner of Love is this ! And thus I have shewed you what Gods giving of Christ is . And what matchless love is manifested in that incomparable gift . Next we shall apply this , in some practical Corolaries . Corolary 1. Learn hence the exceeding preciousness of Souls ; and at what an high rate God values them , that he will give his Son , his only Son out of his bosom as a ransom for them . Surely this speaks their preciousness . God would not have parted with such a Son , for small matters . All the world could not redeem them . Gold and Silver could not be their ransom . 1 Pet. 1.18 . So speaks the Apostle , You were not redeemed with corruptible things , as Silver and Gold ; but with the precious blood of Christ. Such an esteem God had of them , that rather than they should perish : Jesus Christ shall be made a man , yea a curse for them . O then learn to put a due value upon your own souls . Don't sell that cheap , which God hath paid so dear for . Remember what a treasure you carry about you . The glory that you see in this world , is not equivolent in worth to it , Matth. 16.26 . What shall a man give in exchange for his Soul ? Corolary 2. If God have given his own Son for the world , then it follows , that those for whom God gave his own Son , may warrantably expect any other Temporal mercies from him . This is the Apostles Inference , Rom. 8.32 . He that spared not his own Son , but delivered him up to death for us all ; how shall he not with him freely , give us all things ? And so 1 Cor. 3.21 ▪ 22. All is yours , for ye are Christs , ( i. e. ) They hold all other things in Christ ; who is the Capital , and most comprehensive mercy . To make out the grounds of this comfortable deduction , let these four things be pondered , and duly weighed in your thoughts . ( 1. ) No other mercy you need , or desire , is , or can be so dear to God , as Jesus Christ is . He never layed any other thing in his bosom , as he did his Son. As for the world and the comforts of it , it is the dust of his feet , he values it not . As you see by his providential disposals of it ; having given it to the worst of men . All the Turkish Empire ( said Luther ) as great and glorious as it is , is but a crum which the Master of the family throws to the Dogs . Think upon any other outward enjoyment that 's valuable in your eyes , and there is not so much compare betwixt it , and Christ , in the esteem of God , as is betwixt your dear Children , and the Lumber of your houses , in your esteem . If then God have parted so freely from that which was infinitly dearer to him than these , how shall he deny these , when they may promote his glory and your good ? ( 2. ) As Jesus Christ was nearer the heart of God than all these , so Christ is in himself much greater , and more excellent than them all ; Ten thousand worlds , and the glory of them all , is but the dust of the ballance , if weighed with Christ. These things are but poor creatures , but he is over all ; God blessed for ever . Rom. 9.5 . They are the common gifts , but he is the gift of God. Joh. 4.10 . They are ordinary mercys , but he is the mercy , Luk. 1.72 . As one Pearl or precious stone is greater in value than ten thousand common pebbles . Now , if God have so freely given the greater , how can you suppose he should deny the lesser mercys ? Will a man give to another a large inheritance , and stand with him for a trifle . How can it be . ( 3. ) There is no other mercy you stand in want of , but you are entitled to it by the gift of Christ. It is ( as to right ) conveyed to you with Christ. So in the forecited , 1 Cor. 3.21 , 22 , 23. The world is yours , yea , all is yours ; for ye are Christs . So 2 Cor. 1.20 . For all the promises of God in Christ , in him they are , yea , and in him Amen . With him he hath given you all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 6.17 . Richly to enjoy . The word signifies rem aliquam cum laetitia percipere . To have the sweet relish , and comfort of an enjoyment . So have we in all our mercys , upon the account of our title to them in Christ. ( 4. ) Lastly , if God have given you this nearer , greater , and all comprehending mercy when you were enemies to him ; and alienated from him : it is not imaginable he should now deny you any inferiour mercy , when you are come into a state of reconciliation and amity with him . So the Apostle reasons , Rom. 5.8 , 9 , 10. For if when we were enemies , we were reconciled to God by the death of his Son ; much more being reconciled , we shall be saved by his life . And thus you have the second Inference with its grounds . Corolary 3. If the greatest love hath been manifested in giving Christ to the world , then it follows , that the greatest evil and wickedness is manifested in despising , slighting , and rejecting Christ. 'T is sad to abuse the love of God manifested in the lowest gift of providence , but to sleight the richest discoveries of it ; even in that peerless gift ; wherein God commends his love in the most taking and astonishing manner : this is sin with a witness . Blush O heavens , and be astonished O earth ; yea , be ye horribly afraid . No guilt like this . The most flagitious wretches among the barbarous Nations , are innocent in comparison of these . But are there any such in the world ? Dare any slight this gift of God ? indeed , if mens words might be taken ; there are few or none that dare do so ; but if their lives and practices may be believed ; this , this is the sin of the far greater part of the Christianized world . Witness the lamentable stupidity and supiness , witness the contempt of the Gospel , witness the hatred and persecution of his Image , Laws , and People . What is the language of all these but a vile esteem of Jesus Christ. And now let me a little expostulate with these ungrateful souls that trample underfoot the Son of God. That value not this love that gave him forth . What is that mercy which you so contemn , and undervalue ? Is it so vile and cheap a thing , as your entertainment speaks it to be ? Is it indeed worth no more than this in your eyes ? Surely you will not be long of that opinion . Will you be of that mind think you , when death and Judgement shall have throughly awakned you ? O no , then a thousand worlds for a Christ. As its storied of our Crook-back'd Richard , when he lost the field and was in great danger by his enemies that pressed upon him ; O now ( said he ) a Kingdom for an Horse . Or think ye that any beside you in the world are of your mind ? You are deceived , if you think so . To them that believe he is precious through all the world , 1 Pet. 2.7 . And in the other world , they are of a quite contrary mind . Could you but hear what is said of him in heaven , in what a dialect the Saved of the Lord do extoll their Saviour : or could you but imagine the self revenges , the self torments which the damned suffer for this their folly : and what a value they would set upon one tender of Christ , if it might but again be hoped for : you would see that such as you , are the only despisers of Christ. Beside , methinks its astonishing , that you should despise a mercy in which your own souls are so dearly , so deeply , so everlastingly concerned in ; as they are in this gift of God. If it were but the soul of another , nay less , if but the body of another ; and yet less than that , if but anothers beast , whose life you could preserve , you are obliged to do it : but when it is thy self , yea , the best part of thy self ; thine own invaluable soul that thou ruinest and destroyest hereby : Oh what a monster art thou to cast it away thus ! What! will you slight your own souls ? Care you not whether they be saved , or whether they be damned ? Is it indeed an indifferent thing with you , which way they fall at death ? Have you imagined a tollerable Hell ? Is it easie to perish ? Are you not only turned Gods enemies , but your own too ? O see what monsters can sin turn men and women into ! O the stupifying , besotting , intoxicating power of Sin ! But perhaps you think that all these are but uncertain sounds , with which we alarm you . It may be thine own heart will Preach such Doctrine as this to thee . Who can assure thee of the reallity of these things ? What shouldst thou trouble thy self about an invisible world ? or be so much concerned for what thine eyes never saw , nor didst ever receive the report from any that have seen them ? Well , though we cannot now shew you these things , yet shortly they shall be shewn you : and your own eyes shall behold them . You are convinced and satisfied that many other things are real , which you never saw . But be assured , that if the word spoken by Angels was stedfast , and every transgression , and disobedience received a just recompence of reward : How shall we escape , if we neglect so great salvation ? Which at first began to be spoken to us by the Lord , and was confirmed to us by them that heard him : God also bearing them witness , Heb. 2.2 , 3 , 4. But if they be certain , yet they are not near . It will be a long time before they come : poor soul , how dost thou cheat thy self ! It may be not by twenty parts , so long a time as thine own phancy draws it forth for thee . Thou art not certain of the next moment . And suppose what thou imaginest , what is Twenty or Forty years when it is past ? yea , what is a thousand years , to the vast eternity ? Go trifle away a few days more , sleep out a few nights more , and then lie down in the dust ; it will not be long ere the Trump of God shall awaken thee : and thine eyes shall behold Jesus coming in the clouds of heaven , and then you will know the price of this sin . O therefore if there be any sence of eternity upon you , any pity or love for your selves in you , if you have any concernments more than the beasts that perish , despise not your own offered mercies , slight not the richest gift , that ever was yet opened to the world , and a sweeter cannot be opened to all Eternity . The FIFTH SERMON . JOH . I.XIV. And the Word was made flesh , and dwelt among us , &c. YOU have heard the Covenant of Redemption opened . The work therein propounded by the Father , and consented to by the Son ; is such as infinitly exceeds the power of any meer Ceature to perform . He that undertakes to satisfie God by obedience for the sin of man , must himself be God. And he that performeth such a perfect obedience , by doing and suffering all that the Law required in our rooms , must be man. These two natures must be united in one person , else there could not be a concourse or co-operation of either nature , in his mediatory works . How these natures are united in the wonderful person of our Immanuel , is the first part of the great mysterie of of godliness . A Subject studied and adored by Angels . And the mysterie thereof is wrap'd up in this Text. Wherein we have , First , the incarnation of the Son of God plainly asserted . Secondly , that assertion strongly confirmed . In the assertion we have three parts . The person assuming , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , ( i. e. ) the second person , or subsistent in the most glorious Godhead ; call'd the Word , either because he is the scope , and principal matter both of the prophetical , and promisory word . (a) Or because he expounds and reveals the mind and will of God to men , as vers . 18. The only begotten Son , which is in the bosom of the Father ; he hath declared , or expounded him . The Nature assumed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fl●sh , ( i. e. ) the intire humane Nature , consisting of a true humane soul , and body . For so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. 3.20 . And the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which answers to it , by a usual Metonymie of a part for the whole , is used , Gen. 6.12 . And the word flesh is rather used here , than man ; on purpose to aggravate , the admirable condescention and abasement of Christ : there being more of vileness , weakness , and opposition to spirit , in this word than in that , (b) as is pertinently noted by some . Hence the whole nature is denominated by that part and called flesh . The Assumption it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was made not fuit he was , ( as Socinus would render , in design to overthrow the existence of Christs glorify'd body now in heaven . ) But factus est , it was made , ( i. e. ) he took , or assumed the true humane nature , ( called flesh , for the reason before rendred ) into the unity of his divine person ; with all its integral parts , and essential properties ; and so was made , or became a true and real man , by that assumption . The Apostle speaking of the same act . Heb. 2.16 . Uses another word , He took on him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly rendred , he took on him , or he assumed . Which assuming , though inchoative it was the work of the whole Trinity , God the Father , , in the Son , by the spirit forming , on creating that nature ; as if three Sisters should make a garment betwixt them , which only one of them wears : yet terminative , it was the act of the Son only . 'T was he only that was made flesh . And when 't is said , he was made flesh , misconceive not , as if there was a mutation of the Godhead into flesh , for this was performed * not by changing what he was , but by assuming what he was not . As Aug. well expresseth it . As when the Scripture in a like expression saith he was made sin , 2 Cor. 5.21 . And made a curse , Gall. 3.13 . The meaning is not , that he was turned into sin , or into a curse : no more may we think here the Godhead was turned into flesh , and lost its own being and nature ; because it 's said he was made flesh . This is the sum of the Assertion . This assertion [ that the word was made flesh ] is strongly confirmed . He dwelt among us , and we saw his glory . This was no Phantasm , but a most real , and indubitable thing . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pitcht his tent , or Tabernacled with us . And we are eye-witnesses of it . Parralel to that , Ioh. 1.1 , 2 , 3. That which was from the beginning , which we have heard , which we have seen , with our eyes , which we have looked upon , and our hands have handled of the word of Life , &c. Declare we unto you . Hence Note . DOCT. That Iesus Christ did really assume the true and perfect nature of man , into a personal union with his divine nature ; and still remains true God , and true man ; in one person for ever . The Proposition contains one of the deepest mysteries in godliness , 1 Tim. 3.16 . A mysterie by which apprehension is dazled , invention astonished ; and all expression swallowed up . If ever the tongues of Angels were desirable to explicate any word of God , they are so here . Great is the interest of words in this Doctrine ; We walk upon the brink of danger . The least tread awry , may ingulph us in the bogs of error . Arrius would have been content if the Council of Nice would but have gratified him in a Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Nestorians also desired but a Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These seemed but small and modest requests , but if granted had proved no small prejudices to Jesus Christ , and his truths . I desire therefore the Reader would with greatest attention of mind , apply himself to these truths . 'T is a Doctrine hard to understand , and dangerous to mistake . I am really of his mind that said * its better not touch the bottom , than not keep within the circle , melius est nescire centrum , quàm non tenere circulum . He did assume a true humane body ; that is plainly asserted , Phil. 2.7 , 8 , &c. Heb. 2.14 , 16. In one place its call'd taking on him the seed of Abraham , and in the Text Flesh. He did also assume a true humane soul , that 's undeniable by its operations , passions , and expiration at last , Matth. 26.38 . and 27.50 . And that both these natures make but one person , is as evident from Rom. 1.3 , 4. Iesus Christ was made of the seed of David according to the flesh , and declared to be the Son of God with power ; according to the Spirit of holiness , by the Resurrection from the Dead . So Rom. 9.5 . Of whom as concerning the flesh , Christ came ; who is over all , God blessed for ever , Amen . But that you may have a sound and clear understanding of this mysterie , I will ( 1. ) open the nature ( 2. ) the effects and ( 3. ) the reasons or ends of this wonderful union . The nature of this union . There be three illustrious and dazling unions in Scripture , That of three persons in one God , essentially . That of two distinct natures , and persons ; by one Spirit , mystically . And this of two distinct natures , in one person ; Hypostatically . This is my task to open at this time . And for the more distinct and perspicuous management thereof , I shall speak to it both Negatively and positively . 1 Think not when Christ assumed our nature that it was united consubstantially , so as the three persons in the Godhead ; are united among themselves . They all have but one and the same nature , and will ; but in Christ are two distinct natures , and wills ; though but one person . Nor yet that they are united Physically , as soul and body are united in one person . For death actually dissolves that , but this is indissoluble . So that when his soul was expir'd , and his body interred ; both soul and body were still united to the second person , as much as ever . Nor yet is it such a mystical union , as is between Christ and B●lievers . Indeed that is a glorious union , but though believers are said to be in Christ , and Christ in them ; yet they are not one person with him . They are not Christed into Christ , or Goded into God ; as blasphemous Familists speaks . But this Assumption of which I speak , 2 is that whereby the second person in the Godhead did take the humane nature into a personal union with himself , by vertue whereof , the manhood subsists in the second person , yet without confusion : both making but one person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Immanuel ; God with us . So that though we truly ascribe a twofold nature to Christ , yet not a double person . For the humane nature of Christ never subsisted seperately and distinctly , by any personal subsistance of its own ; as it doth in all other men ; but from the first moment of conception , subsisted in union with the second person . To explicate this mysterie more particularly , let it be considered . First , The humane nature was united to the second person miraculously , and extraordinarily : being supernaturally fram'd in the womb of the Virgin , by the over-shadowing power of the highest , Luk. 1.34 , 35. By reason whereof it may truly and properly be said , to be the fruit of the womb , not of the loyns of man , but not by man. And this was necessary to exempt the assumed nature from the stain and pollution of Adams Sin , which it wholly escaped ; in as much as he received it not as all others do , in the way of ordinary generation ; wherein Original sin is propagated : but this being extraordinarily produced , was a most pure and holy thing , Luk. 1.35 . And indeed this perfect shining holiness in which it was produced , was absolutely necessary ; both in order to its union with the Divine person , and the design of that union ; which was both to satisfie for , and to sanctifie us . The two natures could not be conjoyned in the person of Christ , had there been the least taint of sin upon the humane nature . For God can have no fellowship with sin , much less be united to it . Or supposing such a conjunction with our sinful nature , yet he being a sinner himself , could never satisfie for the sins of others . Nor could an unholy thing ever make us holy . Such an high-Priest therefore became us as is holy , harmless , undefiled , separate from sinners , Heb. 7.26 . And such an one must he needs be , whom the holy Ghost produces in such a peculiar way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That holy thing . Secondly , As it was produced miraculously , so it was assumed integrally . That is to say Christ took a compleat and perfect humane soul and body , with all and every faculty and member pertaining to it . And this was necessary ( as both Austin and Fulgentius have well observed ) that hereby he might heal the whole nature , of that Leprosie of sin ; which had seiz'd and infected every member and faculty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He assumed all , to sanctifie all ; as Damascen expresseth it . He design'd a perfect recovery by sanctifying us wholly in Soul , Body , and Spirit . And therefore assumed the whole in order to it . Thirdly , He assumed our nature as with all its integral parts , so with all its Sinless infirmities . And therefore it s said of him , Heb. 2.17 . That it behoved him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to all things ( that is all things natural , not formally sinful , as it 's limited by the same Apostle , Heb. 4.15 . ) to be made like unto his brethren . But here our Divines do carefully distinguish infirmities into personal , and natural . Personal infirmities , are such as befall particular persons , from particular causes . Such as Dumbness , Blindness , Lameness , Leprosies , Monstrosities , and other deformities . These it was no way necessary that Christ should ; not did he at all assume but the natural ones , such as Hunger , Thirst , Weariness , Sweating , Bleeding , Mortality , &c. Which though they are not in themselves formally and intrinsecally sinful ; yet are they the effects , and consequents of sin . They are so many marks , that sin hath left of its self upon our natures . And on that account Christ is said to be sent in the likeness of sinful Flesh , Rom. 8.3 . Wherein the gracious condescension of Christ for us , is marvelously signallized . That he would not assume our innocent nature , as it was in Adam before the fall ; while it stood in all its primitive glory , and perfection : but after sin had quite defaced , ruined , and spoil'd it . Fourthly , The humane nature is so united with the Divine , as that each nature still retains its own essential properties , distinct . And this distinction is not , nor can be lost by that union . So that the two understandings , wills , powers , &c. viz. The Divine and humane , are not confounded : but a line of distinction runs betwixt them still , in this wonderful Person . It was the Heresie of the Eutichians condemned by the Council of Chalcedon , to affirm that there was no distinction betwixt the two natures in Christ. Against whom that Council determined , that they were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any immutation , or confusion . Fifthly , The union of the two natures in Christ , is an inseparable Vnion . So that from the first moment thereof , there never was ; nor to Eternity shall be , any Separation of them . If you ask how the union remained betwixt them , when Christs humane Soul and Body were separated from each other upon the Cross ? Is not death the dissolution of union , betwixt Soul and Body ? True , The natural union betwixt his Soul and Body was dissolved by death for a time , but this Hypostatical union remained even then as intire and firm as ever . For though his Soul and Body were divided from each other ; yet neither of them from the Divine Nature . Divines assist our conception of this mysterie by an apt illustration . A man that holds in his hand a Sword sheathed , when he pleaseth , draws forth the Sword ; but still holds that in one hand , and the sheath in the other , and then sheaths it again , still holding it in his hand ; so when Christ dyed his Soul and Body retained their union with the Divine Nature , though not ( during that space ) one with another . And thus you are to form and regulate your conceptions of this great mysterie . Some adumbrations and imperfect similitudes of it may be found in Nature . Among which some * commend that union which the Soul and Body have with each other . They are of different natures , yet both make one individual man. Others * fault this because both these united make but one compleat humane nature ; whereas in Christs person are two perfect natures : and commend to us a more perfect emblem viz. that of the Cyens and the tree or stock , which have two natures , yet make but one tree . But then we must remember that the Cyens wants a root of its own , which is an integral part ; but Christ assumed our nature integrally . This defect is by others * supplyed in the Miscletoe , and the Oak : which have different natures , and the Miscletoe subsists in union with the Oak , still retaining the difference of nature , and though making but one tree yet bears different fruits . And so much to the first thing , namely the nature of this Union . For the effects or immediate results of this marvelous Union , let these three be well considered . First , The two natures being thus united in the person of the mediator , by vertue thereof the properties of each nature are attributed and do truly agree to the whole person : so that it 's proper to say the Lord of glory was crucified , 1. Cor. 2.8 . And the blood of God redeemed the Church , Acts 20.28 . That Christ was both in heaven , and in earth at the same time , Ioh. 3.13 . Yet , we do not believe that one nature doth transfuse or impart its properties to the other , or that it is proper to say the Divine nature Suffered , Bled , or Dyed ; or the humane is omniscient , omnipotent , omnipresent : but that the properties of both natures , are so ascribed to the person ; that it is proper to affirm any of them of him in the concrete , though not abstractly . the right understanding of this would greatly assist in reaching the true sence of the forenamed , and many other dark passages in the Scriptures . Secondly , Another fruit of this Hypostatical union is the singular advancement of the humane nature in Christ far beyond and above what it is capable of in any other person , it being hereby replenished and fill'd with an unparelell'd measure of Divine graces and excellencies , in which respect he is said to be annointed above or before his fellows , Psal. 45.8 . And so becomes the object of adoration , and Divine worship , Acts 7.59 . This the Socinians oppugn with this Argument . He that is worshiped with a Divine worship as he is mediator , is not so worshiped as God : but Christ is worshiped as mediator . But we say that to be worshiped as mediator , and as God ; are not opposite , but the one is necessarily included in the other ; and therein is farther included the ratio formalis sub quâ , of that Divine religious worship . Thirdly , Hence in the last place follows as another excellent fruit of this Union , the concourse and co-operation of each nature to his mediatory works . For in them he acts according to both natures . The humane nature doing what is humane , viz. Suffering , Sweating , Bleeding , Dying : and his Divine nature stamping all these with infinite value ; and so both sweetly concur unto one glorious work , and design of mediation . Papists generally deny that he performs any of his mediatory works as God , but only as man ; but how boldly do they therein contradict these plain Scriptures ? See 2 Cor. 5.19 . Heb. 9.14.15 . And so much as to the second thing propounded , viz. the fruits of this Union . The last thing to be opened is the grounds and reasons of this assumption . And we may say touching that . ( 1. ) That the humane nature was not assumed to any intrinsecal perfection of the Godhead , but to make that humane nature it self perfect . The Divine did not assume the humane nature necessarily , but voluntarily ; not out of indigence , but bounty : not because it was to be perfected by it , but to perfect it , by causing it to lie as a pipe to the infinite all-filling Fountain of grace and glory ; of which it is the great receptacle . ( 2. ) And so consequently to qualify and prepare him for a full discharge of his mediatorship in the offices of our Prophet , Priest , and King. Had he not this double nature in the Unity of his person , he could not have been our Prophet , for as God he knows the mind and will of God , Ioh. 1.18 . Ioh. 3.13 . And as man he is fitted to impart it suitably to us , Deut. 18.15 , 16 , 17 , 18. Compared with Acts 3.22 . As Priest , had he not been man , he could have shed no blood , and if not God , it had been no adaequate value for us , Heb. 2.17 . Acts 20.28 . As King , had he not been man , he had been an Heterogenous , and so no fit head for us . And if not God he could neither rule nor defend his Body the Church . These then were the designs and ends of that assumption . Vse 1. Let all Christians rightly inform their minds in this truth , of so great concernment in Religion ; and hold it fast against all subtil adversaries that would wrest it from them . The Learned Hooker observes that the dividing of Christs Person which is but one , and the confounding , of his Natures which are two ; hath been the occasion of these errors which have so greatly disturbed the peace of the Church . The Arrians deny'd his Deity , leveling him with other meer men . The Apollinarians maimed his humanity . The Sabellians affirmed that the Father and Holy Ghost were incarnated , as well as the Son ; and were forced upon that absurdity by another error viz. denying three distinct persons in the Godhead : and affirming they were but three names . The Euticheans confounded both natures in Christ , denying any distinction of them . The Seleusians affirmed that he uncloathed himself of his humanity when he ascended , and hath no humane Body in Heaven . The Nestorians so rent the two natures of Christ assunder , as to make two distinct persons of them . But ye ( Beloved ) have not so learned Christ. Ye know he is ( 1. ) true and very God. ( 2. ) True and very man : that ( 3. ) these two natures make but one person , being united inseparably ( 4. ) That they are not confounded or swallowed up one in another but remain still distinct in the person of Christ. Hold ye the form of sound words which cannot be condemned . Great things hang upon all these truths . Oh suffer not a stone to be loosed out of the Foundation . Vse 2. Adore the love of the Father , and Son ; who bid so high for your Souls : and at this rate were contented you should be recovered . First , The love of the Father is herein admirably conspicuous ; who so vehemently willed our salvation , that he is content to degrade the darling of his Soul : to so vile and contemptible a state , which was upon the matter an undoing to him , in point of reputation : as the Apostle intimates , Phil. 2.7 . If two persons be at variance , and the superiour , who also is the wronged person , begin to stoop first , and say , you have deeply wronged me , yea , your blood is not able to repair the wrongs you have done me : however such is my love to you , and willingness to be at peace with you ; that I will part with what is most dear to me in all the world , for peace sake , yea , though I stoop below my self , and seem as it were to forget my own relation and endearments to my own Son , I will not suffer such a breach betwixt me , and you , Ioh. 3.16 . God so loved the world that he gave his only begotten Son. And how astonishing is the love of Christ ! that would make such a stoop as this , to exalt us ! Oh 't is ravishing to think that he should pass by a more excellent and Noble Species of Creatures , refusing the Angellical nature , Heb. 2.16 . To take Flesh. And not to * solace and dispart himself in it neither ; not to experience sensitive pleasures in the body ; for as he needed them not , being at the Fountain head of the highest joys , so it was not at all in his design , but the very contrary ; even to make himself a Subject capable of sorrows , wounds , and tears . It was as the Apostle elegantly expresseth it in Heb. 2.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That he might sensibly tast what relish Death hath , and what bitterness is in those pangs and agonies . Now O that you would get your hearts suitably imprest and affected with these high expressures , of the love both of the Father and Son. How is the courage of some Noble Romans celebrated in the story , for the brave adventures they made for the Common-wealth ! But they could never stoop as Christ did , being so infinitly below him in personal dignity . Vse 3. And here the infinite wisdom hath also left a famous and everlasting mark of it self , which invites , yea , even chains the eyes of Angels and men to it self . Had there been a general Council of Angels , to advise upon a way of recovering poor sinners ; they would all have been at an everlasting demur and loss about it . It could not have entred their thoughts , ( though they are Intelligencies , and most sagatious Creatures ; ) that ever mercy , pardon , and grace should find such a way as this , to issue forth from the heart of God ; to the hearts of sinners . Oh how wisely is the method of our recovery laid ! So that Christ may well be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 1.24 . The power , and wisdom of God. For as much as in him the Divine wisdom is more glorified , than in all the other works of God , upon which he hath imprest it . Hence it is that some of the School-men affirm ( though I confess my self unsatisfied with it , ) that the incarnation of Christ was in it self so glorious a demonstration of Gods wisdom and power , and thereupon so desirable in it self ; that though man had not sinned , yet Christ would have been made man. Vse 4. Hence also we infer the incomparable sweetness of the Christian Religion , that shews poor sinners such a fair Foundation to rest their trembling Consciences upon . While poor distressed Souls look to themselves , they are perpetually puzled . That 's the cry of distressed natural conscience , Mica . 6.6 . Where with shall I come before the Lord , the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how shall I prevent or anticipate the Lord ? and so Montanus renders it in quo preoccupabo Dominum , conscience sees God arming himself with wrath to avenge himself for sin , crys out , O how shall I prevent him ! If he would accept the fruit of my body ( those dear pledges of nature ) for the sin of my Soul , he should have them : But now we see God coming down in flesh , and so intimately uniting our flesh to himself ; that it hath no proper subsistance of its own , but is united with the Divine person , hence it 's easie to imagine what worth and value must be in that blood , and how eternal love springing forth triumphantly from it , flourishes into Pardon , Grace , and Peace . Here is a way in which the sinner may see Justice and Mercy kissing each other , and the latter exercised freely , without prejudice to the former . All others Consciences through the world lie either in a deep sleep in the Devils arms , or else are rouling ( Sea sick ) upon the waves of their own fears , and dismal presages . O happy are they that have dropt Anchor on this ground , and not only know they have peace , but why they have it . Vse 5. Oh how great concernment is it , that Christ should have Vnion with our particular persons , as well as with our common nature ? For by this Union with our nature alone , never any man was , or can be Saved . Yea , let me add ; that this Union with your natures is utterly in vain to you , and will do you no good ; except he have union with your persons by faith also . It is indeed infinite mercy that God is come so near you , as to dwell in your flesh ; and that he hath fitted such an excellent Method to save poor sinners in ; And hath he done all this ? Is he indeed come home , even to your own doors to seek Peace ? Doth he vail his unsupportable glory under flesh , that he might treat thee more familiarly ? And yet do you refuse him , and shut your hearts against him ? Then hear one word , and let thine ears tingle at the sound of it ; thy sin is hereby aggravated beyond the sin of Devils , who never sin'd against a Mediator in their own nature ; who never despised , or refused ; because indeed they were never offered terms of Mercy , as you are . And I doubt not but the Devils themselves who now tempt you to reject , will to all Eternity upbraid your folly for rejecting this great Salvation ; which in this excellent way is brought down , even to your own doors . Vse 6. If Jesus Christ have assumed our nature , Then he is sensibly toucht with the infirmities that attend it ; and so hath pity and compassion for us under all our burdens . And indeed this was one end of his assuming it , that he might be able to have compassion on us , as you read , Heb. 2.17.18 . Wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful High-Priest , in things pertaining to God ; to make reconciliation for the sins of the people . For in that he himself hath suffered , being tempted ; he is able to succour them hat are tempted . O what a comfort is this to us , that he who is our High-Priest in Heaven , hath our nature on him , to enable him to take compassion on us ! Vse 7. Seventhly , Hence we see , To what an height God intends to build up the happiness of man , in that he hath layed the Foundation thereof so deep , in the incarnating of his own Son. They that intend to build high , use to lay the Foundation low . The happiness and glory of our Bodies , as well as Souls , is founded in Christs taking our flesh upon him . For therein as in a Model , or Pattern , God intended to shew , what in time he resolves to make of our Bodies . For he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transform our vile Bodies , and make them one day conformable to the glorious Body of Jesus Christ , Phil. 3.21 . This flesh was therefore assumed by Christ , that in it might be shewn , as in a Pattern , how God intends to honour and exalt it . And indeed a greater honour cannot be done to the nature of man , than what is already done it by this grace of union . Nor are our persons capable of an higher glory , than what consists in their conformity to this glorious head . Indeed the flesh of Christ will ever have a distinct glory from ours in Heaven , by reason of this Union . For being the the Body which the word assumed , it is two ways advanced singularly above the Flesh and Blood of all other men , viz. Subjectively and Objectively , Subjectively , it is the Flesh and Blood of God , Acts 20.28 . And so hath a distinct and incommunicable glory of its own . And Objectively , it is the Flesh and Blood which all the Angels and Saints adore . But though in these things it be supereminently exalted , yet it is both the Medium and Pattern of all that glory which God designs to raise us to . Vse 8. Lastly , How wonderful a comfort is it that he who dwells in our Flesh is God! What Joy may not a poor believer make out of this ? What comfort one made out of it , I will give you in his own words . I see it a work of God ( saith he ) that experiences are all lost when Summons of improbation to prove our Charters of Christ to be counterfeit , are raised against poor Souls , in their heavy Tryals . But let me be a sinner and worse than the chief of Sinners : yea a guilty Devil , I am sure my well beloved is God. And my Christ is God. And when I say my Christ is God , I have said all things . I can say no more . I would , I could build as much on this , My Christ is God , as it would bear : I might lay all the world upon it . God and Man in one Person , Oh thrice happy conjunction ! As Man , he is full of experimental sence of our Infirmities , Wants , and Burdens ; and as God he can support , and and supply them all . The aspect of Faith upon this wonderful Person , how relieving , how reviving , how abundantly satisfying is it ? God will never divorce the believing Soul , and its comfort , after he hath marryed our nature to his own Son , by the Hypostatical : and our persons also by the blessed Mystical Union . The SIXTH SERMON . JOH . VI. XXVII . For him hath God the Father Sealed . YOU have heard Christs compact or agreement with the Father , in the Covenant of Redemption . As also what the Father did in pursuance of the ends thereof ; in giving his Son out of his bosom , &c. Also what the Son hath done towards it in assuming Flesh. But though the glorious work be thus far advanced , yet all he should act in that assumed Body , had been invallid and vain , without a due call , and Commission from the Father so to do . Which is the import of the words now before you . This Scripture is a part of Christs excellent reply to a self-ended generation , who followed him , not for any Spiritual excellencies that they saw in him ; or Soul advantages they expected by him , but for bread . Insteed of making his service their meat and drink , they only served him that they might eat , and drink . Self is a thing may creep into the best hearts , and actions ; but it only predominates in the Hypocrite . These people had sought Christ from place to place , and having at last found him , they salute him with an impertinent complement , Rabbi , when camest thou hither ? vers . 25. Christs reply is partly disswasive , and partly directive . He disswades them from puting the secondary and subordinate , in the place of the principal , and ultimate end . Not to prefer their Bodies to their Souls . Their fleshly accommodations , to the glory of God. Labour not for the meat that perisheth . Wherein he doth not take them off from their lawful labours , and callings : but he disswades them , first , from minding these things too intently , and secondly , he disswades them from that odious Sin of making Religion but a pretence for the belly . And it is partly directive , and that in the main end and business of Life . But labour for that meat which endures to Eternal Life . To get bread for your Souls , to live Eternally by . And that he might engage their diligence in seeking it to purpose , he shews them not only where they may have it , [ Which the Son of Man shall give you ] but also how they may be fully satisfied that he hath it for them ; in the clause I have pitched on , For him hath God the Father Sealed . In these words are three parts observable . First , The Person Sealing , or investing Christ with Authority and Power . Which is said to be God the Father . Though all the Persons in the Godhead are equal in nature , dignity , and power : yet in their operation there is an order observed among them . The Father sends the Son , The Son is sent by the Father , The Holy Ghost is sent by both . Secondly , The Subject in which God the Father lodges this Authority [ Him ] that is the Son of Man. Jesus Christ he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first receptacle of it . And he must here be understood exclusively . God the Father hath so Sealed him , as he never Sealed any other before him , or that shall arise after him . No name is given in heaven or earth , but this name by which we are Saved , Acts 4.12 . The government is upon his shoulders , Isa. 9. Thirdly , Here is farther observable ; the way and manner of the Fathers delegating and committing this Authority to Christ. And that is by Sealing him . Where we have both a Metonymie , the Symbal of Authority , being put for the Authority it self . And a Metaphor , Sealing which is a humane act , for the ratifying and confirming an Instrument or grant ; being here applied to God. Like as Princes by Sealed Credentials , confirm the Authority of those that are sent by them . As the Dutch Annatators well express the meaning of it . Hence we Note . DOCT. That Iesus Christ did not of himself undertake the work of our Redemption , but was solemnly Sealed unto that work , by God the Father . When I say he did not of himself undertake this work , I mean not that he was unwilling to go about it ; for his heart was as fully and ardently engaged in it as the Fathers was : so he tells us , Psal. 4.7 . Loe I come to do thy will O God , thy Law is in my heart . But the meaning is , he came not without a due call and full commission from his Father . And so it is to be understood in opposition to intrusion , not voluntary susception . And this is the meaning of that Scripture , Ioh. 8.42 . I proceeded and came from God , neither came I of my self but he sent me . And this the Apostle plainly expresseth and fully clears , Heb. 5.4 , 5. And no man taketh this honour to himself , but he that is call'd of God as was Aaron ; so also Christ glorified not himself , to be made an High-Priest : but he that said unto him thou art my Son. And on the account of these Sealed Credentials he received from his Father he is called the Apostle and High-Priest of our profession , Heb. 3.1 . ( i. e. ) One called and sent forth by the Fathers Authority . Our present business then is to open Christs commission , and view the great Seal of Heaven , by which it was ratified . And to preserve a clear Method in the explication of this great truth , into which your Faith and comfort is resolved ; I shall First shew what was the work and office to which the Father Sealed him . Secondly , What his Sealing to this work doth imply . Thirdly , How , and by what acts the Father Sealed him to it . Fourthly , Why it was necessary that he should be thus Sealed , and authorized by his Father . And then improve it , in its proper Uses . What was that office or work to which his Father Sealed him ? I answer more generally , he was Sealed to the whole work of mediation for us , thereby to recover and save all the elect , whom the Father had given him . So Ioh. 17.2 . It was to give Eternal Life to as many as were given him . It was to bring Iacob , again to him , Esa. 49.5 . Or as the Apostle expresses it , Pet. 3.18 . That he might bring us to God. More particularly in order to the sure and full effecting of this most glorious design , he was Sealed to the offices of a Prophet , Priest , and King ; that so he might bring about and compass this work . First , God Sealed him a commission to Preach the glad tidings of Salvation to sinners . This commission Christ opened , and read in the audience of the people , Luk. 4.18 , 19 , 20 , 21. And when he had opened the Book , he found the place where it is written ; the Spirit of the Lord is upon me , because he hath annointed me to Preach the Gospel to the poor ; he hath sent me to heal the broken hearted , to Preach deliverance to the Captives , and the recovering of sight to the blind ; to set at liberty them that are bruised . To Preach the acceptable year of the Lord. And he closed the Book , &c. And he began to say unto them , this day is this Scripture fulfilled in your ears . He also Sealed him to the Priesthood , and that the most excellent . Authorizing him to execute both the parts of it , viz. Oblatory , and intercessory . He call'd him to offer up himself a Sacrifice for us . I have power ( saith he ) to lay down my Life , this commandment have I received of my Father , Joh. 10.18 . And upon that account his offering up of his Blood , is by the Apostle stiled an act of obedience , as it is , Phil. 2.8 . He became obedient unto death . He also call'd him to intercede for us , Heb. 7.21 , 24 , 25. Th●se Priests were made without an Oath , but this with an Oath ; by him that said unto him , the Lord Sware and will not repent ; thou art a Priest for ever . Because his Sacrifice is vertually continued in his living for ever to make intercession . As it is vers . 24. Yea he call'd him to his Regal office he was set upon the highest throne of Authority by his Fathers commission , as it is , Matth. 28.18 . All power in heaven and earth , is given to me . To all this was Christ Sealed and Authorized by his Father . What doth the Fathers Sealing of Christ to this work and office imply ? There are divers things implyed in it . As First , The validity and efficacy of all his mediatory acts . For by vertue of this his Sealing , what ever he did was fully ratified . And in this very thing lies much of a believers comfort and security . For as much as all acts done without commission and authority , ( how great or able so ever the person that doth them is ) yet are in themselves null and void . But what is done by commission and authority , is Authentick and most allowable among men . Had Christ come from heaven and entred upon his Mediatory work , without a due call , our Faith had been stumbled at the very threshold , but this greatly satisfies . Secondly , It imports the great obligation lying upon Jesus Christ to be faithful , in the work he was Sealed to . For the Father in this commission devolves a great trust upon him ; and relies upon him for his most faithful discharge thereof . And indeed upon this very accompt , Christ reckons himself specially obliged to pursue the Fathers design and end , Ioh. 9.4 . I must work the works of him that sent me . And Joh. 5.30 . I seek not my own will , but the will of the Father which sent me . S●ill his ●ye is upon that Work , and Will of his Father . And he reckons himself under a nec●ssity of punctual and precise obedience to it . And as a faithful servant will have his own will swallowed up in the Fathers will. Thirdly , It imports Christs compleat qualification or instumental fitn●ss , to serve the Fathers design and end in our recovery . Had not God known him to be every way fit and qualified for the Work , he would never have Sealed him a commission for it . M●n may , but God will not Seal an unfit or incapable person for his work . And indeed what ever is desirable in a servant , was eminently found in Christ. For faithfulness , none like him . Moses indeed was faithful to a Pin , but still as a Servant : but Christ as a Son , Heb. 3.2 . He is the faithful and true witn●ss , Rev. 1.5 , For Zeal , none like him . The Zeal of Gods house did eat him up , Ioh. 2.16 , 17. He was so intent upon his Fathers work , that he forgat to eat bread , counting his work his meat , and drink , Ioh. 4.32 . Yea , and love to his Father carryed him on through all his work , and made him delight in the hardest piece of his service . For he served him as a Son , Heb , 3.5 , 6. All that ever he did was done in love . For wisdom , none like him . The Father knew him to be most wise , and said of him before he was imploy'd , Behold my Servant shall deal prudently , Isa , 52.13 . To conclude , for self-denial , never any like him ; he sought not his own glory but the glory of him that sent him , Ioh. 8.50 . Had he not been thus faithful Zealous , full of love , prudent , and self-denying ; he had never been imployed in this great affair . Fourthly , It implys Christs sole authority in the Church , to appoint and enjoyn what he pleaseth . And this is his peculiar prerogative . For the Commission God Sealed him in the Text , is a single , not a joynt Commission he hath Sealed him , and none beside him . Indeed there were some that pretended a call and commission from God , but all that were before him , were Thieves and Robbers , that came not in at the door , as he did , Ioh. 10.8 . And he himself foretels , that after him some should arise , and labour to deceive the world , with a feigned Commission and a counterfeit Seal , Matth. 24.24 . There shall arise false Christs , and false Prophets , and shall shew great signs and wonders : insomuch that if it were possible , they should deceive the very Elect. But God never commissionated any besides him , neither is there any other name under heaven , Acts 4.12 . Thus you see how the validity of his Acts , his obligation to be faithful . His compleat qualifications , and sole Authority in the Church , are imported in his Sealing . Next , Let us enquire how God the Father Sealed Jesus Christ to this work , and we shall find that He was Sealed by four acts of the Father . First , By Solemn designation to this work . He singled him out and set him apart to it , and therefore the Prophet Isaiah cap. 42. vers . 1. Calls him Gods Elect. And the Apostle Peter , 1 Pet. 2.4 . Chosen of God. This word which we render Elect , doth not only signifie one that in himself is eximious , worthy , and excellent ; but also one that is set apart and designed , as Christ was for the work of mediation . And so much is carryed in Ioh. 10.36 . Where the Father is said to sanctifie him ( i e. ) to separate , and devote him to this Service . Secondly , He was Sealed not only by Solemn designation , but also by Supereminent , and unparalell'd Sanctification . He was annointed , as well as appointed to it . The Lord filled him with the spirit , and that without measure , to qualify him for this Service . So Isa. 61.1 , 2 , 3. The Spirit of the Lord is upon me , because he hath annointed me to Preach , &c. Yea , the spirit of the Lord was not only upon him , but he was full of the Spirit , Luk. 4.1 . And so full as never was any beside him . For God annointed him with the oyl of gladness , above his fellows . Psal. 45.7 . Believers are his fellows , or copartners of this Spirit . They have an annointing also ; but not as Christ had . In him it dwelt in its fullness , in them according to measure . It was poured out on Christ our head abundantly , and ran down to the hem of his garment . God gave not the Spirit to him by measure , Ioh. 3.34 . God filled Christs humane nature to the utmost capacity , with all fulness of the Spirit of knowledge , wisdom , love , &c. Beyond all Creatures ; for the plenary , and more effectual administration of his mediatorship . He was full extensively , with all kinds of grace . And full intensively , with all degrees of grace . It pleased the Father that in him should all fulness dwell , Col 1.19 . As light in the Sun , or water in a Fountain , that he might not only fill all things , as the Apostle speaks , Eph. 1.22 . But that he might be prompt , expedite , and every way fit to discharge his own work , which was the next and mediate end of it . So that the holy oyl that was poured out upon the heads of Kings and Priests , whereby they were consecrated to their offices ; was but Typical ; of the Spirit by which Christ was consecrated , or Sealed to his Offices . Thirdly , Christ was Sealed by the Fathers immediate testimony from Heaven , whereby he was declared to be the Person whom the Father had solemnly designed and appointed to this work . And God gave this extraordinary testimony of him , at two remarkable seasons . The one was Just at his entrance upon his Publique Ministry , Matth. 3. ult . The other but a little before his sufferings , Matth. 17.5 . This voice was not formed by such Organs and Instruments of speech as ours are , but by creating a voice in the air , which the people hear sounding thereby this God owned , approved , and as by a Seal ratified his work . Fourthly , Christ was Sealed by the Father , in all those extraordinary miraculous works wrought by him , in which the Father gave yet more full and convincing testimonies to the world , that this was he whom he had appointed to be our Mediator . These were convictive to the world , that God had sent him . And that his Doctrine was of God. God annointed Iesus of Nazareth with the Holy Ghost and power , who went about doing good ; and healing all that were oppressed of the Devil ; for God was with him , Acts 10.38 . And so Ioh. 5.36 . I have a greater witness than that of John , for the works which the Father hath given me to finish , the same works that I do bear witness of me , that the Father hath sent me . Therefore he still refer'd those that doubted of him , or of his Doctrine , to this Seal of his Father : even the miraculous works he wrought in the power of God. Matth. 11.3.4 , 5. And thus the Father Sealed him . Lastly , We will enquire why it was necessary Christ should be Sealed by his Father to this work . And there are these three weighty reasons for it . First , Else he had not corresponded with the Types which prefigured him , and in him it was necessary that they be all accomplished . You know under the Law , the Kings and High-Priests had their Inaugurations , by solemn unctions ; in all which this consecration , or Sealing of Christ to his work , was shadow'd out . And therefore you shall find , Heb. 5.4 , 5. No man taketh this honour to himself , but he that is call'd of God , as was Aaron ; so also ( mark the necessary correspondency betwixt Christ and them ) Christ glorifi'd not himself to be made an High-Priest , but he that said unto him thou art my Son. Secondly , Moreover hereby the hearts of believers are the more engaged to love the Father , in as much as it appears hereby that the Fathers love and good will to them , was the Original and Spring of their Redemption . For had not the Father Sealed him such a Commission , he had not come ; but now he comes in the Fathers name , and in the Fathers love , as well as his name : and so all men are bound to ascribe equal glory and honour to them both . As it is Ioh. 5.23 . Lastly , And Especially , Christ would not come without a Commission , because else you had no ground for your Faith in him . How should we have been satisfied that this is indeed the true Messiah , except he had opened his Commission to the world , and shew'd his Fathers Seal annexed to it ? If he had come without his Credentials from heaven , and only told the world that God had sent him ; and that they must take his bare word for it : Who could have rested his Faith on that Testimony ? And that is the true meaning of that place , Ioh. 5.31 . If I bear witness of my self , my witness , is not true . How so ? You will say doth not that contradict what he saith , Ioh. 8.14 . Though I bear record of my self , yet my record is true . Therefore you must understand truth , not as it is opposed to reality ; but the meaning is , if I had only given you my bare word for it , and not brought other evidence from my Father , my Testimony had not been Authentick , and valid , according to humane Laws . But now all doubtings are precluded . Let us next improve this . Inference 1. Hence we infer the Vnreasonableness of Infidelity , and how little the rejecters of Christ can have to pretend for their so doing . You see he hath opened his Commission in the Gospel , shewn the world his Fathers Hand and Seal to it , given as ample satisfaction as reason it self could desire or expect : yet even his own received him not , Ioh. 1.11 . And he knew it before hand , and therefore complain'd by the Prophet Isa. 53.1 . Who hath believed our Report ? &c. Yea , and that he is believed on in the world , is by the Apostle put among the great mysteries of godliness , 1 Tim. 3.16 . A man that well considers with what convincing evidence Christ comes , would rather think it a mysterie that any should not believe . But O the bruitish obstinacy and Devilish enmity that is in nature , to Jesus Christ ! Devilish did I say , you must give me that word again , for he compell'd their assent . We know thee whom thou art . And it is equally as wonderful to see the facility that is in nature to comply ( mean while ) with any , even the most foolish imposture . Let a false Christ arise , and he shall deceive many . As it is Matth. 24.24 . Of this Christ complains , and not without great reason , Ioh. 5.43 . I am come in my Fathers name , and ye receive me not . If another come in his own name , him will ye receive . q. d. You are incredulous to none but me . Every deceiver , every pitiful cheat that hath but wit , or rather wickedness , enough to tell you the Lord hath sent him ; though you must take his own single word for it : He shall obtain and get Disciples : but though I come in my Fathers name , ( i. e. ) sh●wing you a Commission Sign'd and Seal'd by him ; doing those Works that none but a God can do , yet ye receive me not . But in all this we must adore the Justice of God , in permitting it to be so ; giving men up to such unreasonable obstinacy , and hardness . It is a sore plague that lies upon the world , and a wonder that we all are not ingulphed in the same Infidelity . Inference 2. If Christ were Sealed to his Work by his Father , then how great is the sin of those that reject , and despise such as are sent and Sealed by Iesus Christ : for look as he came to us in his Fathers name , so he hath sent forth by the same Authority , Ministers in his name . And as he acts in his Fathers , so they in his Authority . As thou hast sent me into the world , even so have I also sent them into the world , Joh. 17.18 . And so Ioh. 20.21 . As my Father hath sent me , so have I sent you . You may think it a small matter to despise , or reject a Minister of Christ , ( a sin in the guilt whereof I think no Age hath been plunged deeper than this ) but hear , and let it be a warning to you for ever ; in so doing you despise and put the slight both upon the Father that sent Jesus Christ , and upon Christ that sent them . So that it is a rebellion that how ever it seems to begin low , in some small piques against their persons , or some little quarrels at their parts and Utterance , Tones , Methods , or gestures : yet it ●●ns high : even to the Fountain head of the most supream Authority . You that set your selves against a Minister of Christ , set your selves against God the Father , and God the Son , Luk. 10.16 . He that heareth you , heareth me● ; and he that despiseth you , despised me ; and he that despiseth me , despiseth him that sent me . God expects that yon behave your selves under the word spoken by us , as if he himself spake it . Yea , he expects submission to his word in the mouths of his Ministers , from the greatest on earth . And therefore it was that God so severely punished Zedekiah , because he humbled not himself before Jeremiah the Prophet , speaking from the mouth of the Lord , 2 C●on . 36.12 . God was angry with a great King , for not humbling himself before a poor Prophet . Yet here you must distinguish both of Persons , and of Acts. This reverence and submission is not due to them as men , but as men in Office. As Christs Embassadours : and must involve that respect still in it . Again , we owe it not to them , commanding or forbiding in their own names , but in Christs . Not in venting their own Spleen , but the terrors of the Lord. And then to resist is an high rebellion , and affront to the Soveraign Authority of Heaven . And by the way , this may instruct Ministers , that the way to maintain that veneration , and respect that is due to them in the consciences of their hearers , is by keeping close to their Commission . Inference 3. Hence also we infer , How great an evil it is to intrude into the Office of the Ministry , without a due call . It 's more than Christ himself would do . He glorified not himself . The honours and advantages attending that Office , have invited many to run before they were Sent. But surely this is an insufferable violation of Christs order . Our Age hath abounded with as many Church-Levellers , as state-Levellers . I wish the Ministers of Christ might at last see and consider , what they were once warned of by a faithful watch-man . I believe ( saith he ) God hath permitted so many to intrude into the Ministers calling , because Ministers have too much medled with , and intruded into other mens callings . Inference 4. Hence be convinced of the great efficacy that is in all Gospel-ordinances , duly administred . For Christ having received full Commission from his Father , and by vertue thereof having instituted and appointed those ordinances in the Church ; all the power in heaven is engaged to make them good , to back and second them , to confirm and ratifie them . Hence , in the censures of the Church , you have that great expression , Matth. 18.18 . Whatsoever ye bind or loose on earth , shall be bound or loosed in heaven . And so for the Word and Sacraments , Matth. 28.18 , 19 , 20. All power in heaven and in earth is given to me , God therefore , &c. They are not the appointments of men , your Faith stands not in the wisdom of men , but in the power of God. That very power God the Father committed to Christ , is the Fountain whence all Gospel institutions flow . And he hath promised to be with his Offices , not only the extraordinary Offices of that Age ; but with his Ministers in succeeding Ages , to the end of the world . O therefore when ye come to an odinance , come not wi●h slight thoughts ▪ but with great reverence , and great expectations , remembring Christ is there to make all good . Inference 5. Again , here you have another call to admire the grace and love both of the Father and Son to your Souls . It is not lawful to compare them , but it 's duty to admire them . Was it not wonderful grace in the Father , to Seal a Commission for the death of his Son , for the humbling of him as low as Hell , and in that Method to save you , when you might rather have expected , he should have Sealed your Mittimus for Hell rather than a Commission for your Salvation ! He might rather have set his irreversible Seal to the sentence of your Damnation , than to a Commission for his Sons humiliation for you . And no less is the love of Christ to be wondred at , that would accept such a Commission as this for us , and receive this Seal , understanding fully ( as he did ) what were the contents of that Commission that the Father delivered him thus Sealed . And knowing that there could be no reversing of it afterwards . Oh then , love the Lord Jesus all ye his Saints , for still you see more and more of his love breaking out upon you . I commend to you a Sealed Saviour this day ; O that every one that reads these lines might in a pang of Love , cry out with the enamored Spouse , Cant. 8.6 . Set me as a Seal upon thy heart , as a Seal upon thy arm , for Love is strong as Death ; Iealousie is cruel as the Grave ; the coals thereof are coals of fire , which have a vehement flame . Inference 6. Once more , hath God Sealed Christ for you , then draw forth the comfort of his Sealing for you , and be restless till ye also be Sealed by him . First , Draw out the comfort of Christs Sealing for you . Remember that hereby God stands ingaged , even by his own Seal , to allow and confirm , what ever Christ hath done in the business of your Salvation . And on this ground you may thus plead with God. Lord , thou hast Sealed Christ to this Office , and therefore I depend upon it ; that thou allowest all that he hath done , and all that he hath suffered for me , and wilt make good all that he hath promised me . If men will not deny their own Seals , much less wilt thou . Secondly , Get your interest in Christ Sealed to you by the Spirit , else you cannot have the comfort of Christs being Sealed for you . Now the Spirit Seals two ways , Objectively , and Effectually ; the first is by working those graces in us , which are the conditions of the promises . The latter is by shining upon his own Work , and helping the Soul to discern it . Which follows the other both in order of nature , and of time . And these Sealings of the Spirit are to be distinguisht both ex parti Subjecti , by their Subject , or the quality of the Person Sealed , which always is a Believer , Eph. 1.13 . For there can be no reflex , till there have been a Direct Act of Faith. Ex parte materiae . By the matter of which that comfort is made . Which if it be of the Spirit , is ever consonant to the written Word , Isa. 8.20 . And partly ab effectis , by its effects , for it commonly produces in the Sealed Soul , great care , and caution to avoid Sin , Eph. 4.30 . Great Love to God , Ioh. 14.22 . Readiness to suffer any thing for Christ , Rom. 5.3 , 4 , 5. Confidence in addresses to God , 1 Ioh. 5.13 , 14. And great Humility and Self-abasement . As in Abraham , who lay on his face , when God Sealed the Covenant to him , Gen. 17.1 , 2 , 3. This , O this brings home the sweet , and good of all , when this Seal is superaded to that . The SEVENTH SERMON . JOH . XVII . XIX . And for their Sakes I sanctifie my Self . JESUS CHRIST being fited with a Body , and authorized by a Commission ; now actually devotes , and sets himself apart to his Work. In the former Sermon , you heard what the Father did , in this , you shall hear what the Son hath done , towards the Fathers advancement of that glorious design of our Salvation . He sanctified himself , for our Sakes . Wherein observe ( 1. ) Christs sanctifying of himself , ( 2. ) the end or design of his so doing . First , You have Christs sanctifying of himself . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here to be understood for the cleansing , purifying , or making holy that which before was unclean , and unholy , either in a Moral sence , as we are cleansed from Sin , by sanctification ; or in a Ceremonial sence , as persons and things were sanctified under the Law ; though here is a plain allusion to those legal Rites : But Christs sanctifying himself imports . First , His Separation , or setting apart to be an oblation or Sacrifice . So Beza nempe ut sacerd●s & victima . As the Priest , and Sacrifice . I sanctifie my self , imports Secondly , His Consecration , or Dedication of himself to this holy use and service . So the Dutch Annotations I sanctifie my self ( i. e. ) I give up my self for an holy Sacrifice . And so our English Annotations . I Sanctifie ( i. e. ) I Consecrate , and voluntarily offer my self , an holy and unblemished Sacrifice to thee , for their Redemption . So that as under the Law , when any day , person , or vessel was consecrated and dedicated to the Lord , it was so intirely for his use and service , that to use it afterward in any common service was to prophane it , and polute it . As you see Dan. 5.3 . Secondly , The end of his so sanctifying himself [ for their Sakes . And that they might be Sanctified ] where you have the finis eujus , the end for whom , for their ( i. e. ) for the Elect sake . For them whom thou gavest me . And the finis cui , the the end for which , that they might be sanctified . Where you also see that the death of Christ wholly respects us . He offered not for himself , as other Priests did , but for us : that we may be sanctified . Christ is so in love with holyness , that at the price of his blood , he will buy it for us . Hence the Observation is . DOCT. That Iesus Christ did dedicate and wholy set himself apart , to the Work of a Mediator , for the Elect sake . This point is a glass , wherein the eye of your Faith may see Jesus Christ preparing himself , to be offered up to God for us . Fitting himself to die . And to keep a clear Method , I shall open these two things in the doctrinal part , first , what his sanctifying himself implys . Secondly , how it respects us . First , What is implyed in this phrase I sanctifie my self . And there are seven things carried in it . First , This phrase , [ I sanctifie my self ] implys the personal union of the two natures in Christ. For what is that which he here calls himself , but the same that was consecrated to be a Sacrifice ; even his humane nature ? This was the sacrifice . And this also was himself . So the Apostle speaks , Heb. 9.14 . He through the eternal Spirit , offered up himself to God , without Spot . So that our nature by that assumption , is become himself . Greater honour cannot be done it . Or a greater ground of comfort proposed to us . But having spoken of that union in the former Sermon , I shall remit the Reader thither . Secondly , This sanctifying or consecrating himself to be a Sacrifice for us , implys the greatness and dreadfulne●s of that breach which sin made betwixt God and us . You see no less Sacrifice than Christ himself , must be sanctified , to make attonement . Judge of the greatness of the wound , by the breadth of the plaister . Sacrifice , and offering , and burnt offering for sin , thou wouldst not , but a body hast thou prepared me , Heb. 10.5 . All our repentance , could we shed as many tears for Sin , as there have fallen drops of rain , Since the Creation , could not have been our attonement : but God was in Christ reconciling the world to himself . And had he not sanctified Christ to this end , he would have sanctified himself upon us , in Judgement , and fury for ever . Thirdly , This his sanctifying himself , implys his free and voluntary undertakement of the Work. It is not I am sanctified , as if he he had been meerly passive in it ; as the Lambs that typed him out were , when pluckt from the fold : but it 's an active verb that he uses here , I sanctifie my self , he would have none think that he dyed out of a necessity of compulsion , but out of choice . Therefore he is said to offer up himself to God , Heb. 9.14 . And in Ioh. 10.18 . I lay down my life of my self , no man takes it from me . And although it 's often said his Father sent him , and gave him ; yet his heart was as much set on that work , as if there had been nothing but glory , ease , and comfort in it . he was under no constraint , but that of his own Love. Therefore as when the Scripture would set forth the willingness of the Father to this work , it saith God sent his Son , and God gave his Son ; so when it would set forth Christs willingness to it : it saith , he offered up himself , gave himself , and here in the Text sanctified himself . The sacrifice that strugled , and came not without force to the Altar , was reckon'd ominous , and unlucky by the Heathen ; our sacrifice dedicated himself . He dyed out of choice . And was a free-will offering . Fourthly , His sanctifying himself implys his pure and perfect holyness . That he had no Spot or blemish in him . Those beasts that prefigured him , were to be without blemish . And none else were consecrated to that Service . So , and more than so it behoved Christ to be , Heb. 7.26 . Such an High-Priest became us as is holy , harmless , undefiled , separate from Sinners . And what it became him to be , he was . Therefore in allusion to the Lambs offered under the Law , the Apostle calls him , a Lamb without blemish , or Spot , 1 Pet. 1.19 . Every other man hath a double Spot upon him , the heart Spot , and the life Spot . The Spot of original , and the Spots of actual Sins . But Christ was without either . He had not the Spot of original Sin , for he was not by man. He came in a peculiar way into the world , and so escaped that . Not yet of actual sins , for as his nature , so his life was Spotless , and pure , Isa. 53.9 . He did no iniquity . And though he was tempted to sin , externally , yet he was never defiled in heart , or practice . He came as near it as he could come for our sakes , yet still without sin , Heb. 4 15. If he sanctifie himself for a Sacrifice , he must be such as the Law required , pure , and spotless . Fifthly , His sanctifying himself for our sakes speaks the strength of his Love , and largeness of his heart to poor sinners , thus to set himself wholly and entirely apart for us . So that what he did , and suffered , must all of it have a respect and relation to us . He did not ( when consecrated for us ) live a moment , do an act , or speak a word ; but it had some tendency to promote the great design of our Salvation . He was only , and wholly , and always doing your work , when consecrated for your sakes . His Incarnation respects you , Esa. 9.6 . For us a Child is born , to us a Son is given . And he would never have been the Son of man , but to make you the Sons and Daughters of God. God would not have come down in the likeness of sinful flesh , in the habit of a man , but to raise up sinful man into the likeness of God. All the miracles he wrought were for you , to confirm your Faith. When he raised up Lazarus , Joh. 11.42 . Because of the people which stand by , I said it : that they might believe that thou hast sent me . While he lived on earth , he lived as one wholly set apart for us . And when he dyed , he dyed for us , Gal. 3.13 . He was made a curse for us . When he hanged on that cursed tree he hang'd there in our room , and did but fill our place . When he was buried , he was buried for us . For the end of it was , to perfume our Graves , against we come to lie down in them . And when he rose again , it was ( as the Apostle saith ) for our Iustification , Rom. 4.25 . When he ascended into glory , he protested it was about our business . That he went to prepare places for us . And if it had not been so , he would have told us , Ioh. 14.2 . And now he is there , it is for us that he there lives . For he ever lives to make intercession for us , Heb. 7.25 . And when he shall return again to Judge the world , he will come for us too . He comes ( when ever it be ) to be glorified in his Saints , and admired in them that believe , 2 Thes. 1.10 . He comes to gather his Saints home to himself , that where he is , there they all may be , in Soul , and Body with him for ever . Thus you see how , as his Consecration for us doth speak him set a part for our use ; so he did wholly bestow himself , time , life , death , and all upon us . Living , and Dying for no other end , but to accomplish this great work of Salvation for us . Sixthly , His sanctifying himself for us , plainly speaks the Vicegerency of his death , that it was in our room or stead . When the Priest Consecrated the Sacrifice , it was set apart for the people . So it 's said of the scape Goat , And Aaron shall lay both his hands upon the head of the live Goat , and confess over him all the iniquities of the Children of Israel ; and all their transgressions , in all their sins : puting them upon the head of the Goat . And shall send him away by the hand of a fit man , into the Wilderness , Levit. 16.21 . Thus Isa. 53.6.7 . He stood in our room , to bear our burden .. And as Aaron laid the iniquities of the people upon the Goat , so were ours laid on Christ. It was said to him in that day , on thee be their Pride , their Unbelief , their hardness of heart , their vain thoughts , their earthly mindedness , &c. Thou art Consecrated for them , to be the Sacrifice in their room . His death was in our stead , as well as for our good . And so much his sanctifying himself [ for us ] imports . Seventhly , His sanctifying himself , imports the extraordinariness of his Person . For it speaks him to be both Priest , Sacrifice , and Altar all in one . A thing unheard of in the world before . So that his name might well be called wonderful . I sanctifie my self . I sanctifie , according to both natures . My self , that is my humane nature ; which was the Sacrifice , upon the Altar of my Divine nature . For 't is the Altar that sanctifies the gift . As the three offices never met in one Person before , so these three things never met in one Priest before . The Priests indeed Consecrated the bodies of Beasts for Sacrifice ; but never offered up their own Souls , and Bodies as a whole burnt offering , as Christ did . And thus you have the import of this phrase , I sanctifie my self for their sake . Secondly , I shall shew you briefly the habitude , and respect that all this hath to us . For unto us the Scriptures every where refer it . So in 1 Cor. 5.7 . Christ our Passover is Sacrificed for us , Eph. 5.2 . He loved the Church , and gave himself for it . See Tit. 2.14 . This will be made out by a three fold consideration of Christs Death , And First , Let it he considered , that he was not offered up to God for his own Sins . For he was most holy , Isa 53.9 . No iniquity was found in him . Indeed the Priests under the Law , offered for themselves as well as the people : But Christ did not do so , Heb. 7.27 . He need not daily as those High-Priests , to offer up Sacrifice , first for his own Sins , and then for the peoples . And indeed had he been a sinner , what value or efficacy could have been in his Sacrifice ? He could not have been the Sacrifice , but would have needed one . Now if Christ were most holy , and yet put to death , and cruel sufferings : either his Death and sufferings must be an act of injustice , and cruelty : or it must respect others , whose persons and cause he sustained in that suffering capacity . He could never have suffered or dyed by the Fathers hand , had he not been a sinner by imputation . And in that respect ( as Luther speaks ) he was the greatest of sinners . Or as the Prophet Isaiah speaketh , all our sins were made to meet upon him . Not that he was so intrinsecally , but was made so ; sc. by imputation . As is clear from 2 Cor. 5.21 . He was made sin for us , that had no sin . So that hence it 's evident , that Christs Death or Sacrifice is wholly a respective , or relative thing . Secondly , It is not to be forgotten here , that the Scriptures frequently call the death of Christ a price , 1 Cor. 6.20 . And a ransom , Matth. 20.28 . Or counterprice . To whom then doth it relate , but to them that were and are in bondage and captivity ? If it were to redeem any , it must be captives : but Christ himself was never in Captivity . He was always in his Fathers bosom , as you have heard ; but we were in cruel bondage , and thraldom under the Tyranny of sin , and Satan . And it 's we only that have the benefit of this ransom . Thirdly , Either the death of Christ must relate to believers , or else he must die in vain . As for the Angels , those that stood in their integrity needed no Sacrifice ; and those that fell are totally excluded from any benefit by it . He is not a Mediator for them . And among men that have need of it , unbelievers have no share in it . They reject it . Such have no part in it . If then he neither dyed for himself , as I proved before , nor for Angels , nor unbelievers : either his blood must be shed with respect to believers , or which is most absurd , and never to be imagined , shed as water upon the ground , and totally cast away . So that you see by all this it was for our Sakes ( as the Text speaks ) that he sanctified himself . And now we may say Lord , the Condemnation was thine , that the Iustification might be mine . The Agony thine , that the Victory might be mine . The Pain was thine , and the Ease mine . The Stripes thine , and the Healing Balm issuing from them mine . The Vinegar and Gall was thine , that the Honey and Sweet might be mine . The Curse was thine , that the Blessing might be mine . The Crown of Thorns was thine , that the Crown of Glory might be mine . The Death was thine , the Life purchased by it mine . Thou payedst the Price , that I might enjoy the Inheritance . We come next to the Inferences of truth , deducible from this point . Which follow , Inference 1. If Jesus Christ did wholly set himself apart for believers , How reasonable is it , that believers should Consecrate and set themselves apart wholly for Christ ! Is he all for us , and shall we be nothing for him ? What he was , he was for you . What ever he did , was done for you . And all that he suffered , was suffered for you ; Oh then , I beseech you Brethren by the mercys of God , present your Bodys ( i. e. your whole selves , for so body is there Synechdochically put to signifie the whole person ) I say present your bodys , a living Sacrifice , holy acceptable to God ; which is your reasonable Service , Rom. 12.1 . As your good was Christs end , so let his glory be your end . Let Christ be the end of your conversation , Heb. 13.7 . As Christ could say to me to live , is you ; So , do you say for us to live is Christ , Phil. 1.21 . O that all who profess Faith in Christ , could subscribe Cordially to that profession , Rom. 14.8 . None of us liveth to himself , and no man dyeth to himself , but whether we live , we live to the Lord ; and whether we die , we die to to the Lord : so then whether we live or die , we are the Lords . This is to be a Christian indeed . What is a Christian , but an holy dedicated thing to the Lord ? And what greater evidence can there be that Christ set himself apart for you , than your setting your selves apart for him ? This is the marriage Covenant , Hos. 3.3 . Thou shalt be for me , and not for another , so will I be for thee . Ah what a life is the life of a Christian ! Christ all for you , and you all for him . Blessed exchange ! Soul ( saith Christ , ) all I have is thine . Lord , ( saith the Soul ) and all I have , is thine . Soul ( saith Christ ) my person is wonderful , but what I am , I am for thee . My life was spent in labour , and travel ; but I lived for thee . And Lord ( saith the believer ) my person is vile , and not worth thy accepting , but such as it is it 's thine , my Soul , with all and every faculty ; my body , and every member of it , my gifts , time , and all my Talents are thine . And see that as Christ bequeathed and made over himself to you , so ye in the like manner bestow and make over your selves to him . He lived not , neither dyed ( as you hear ) for himself , but you . O that you in like manner would down with self , and up with Christ , in the room of it . Woe , woe , is me ( saith one ) that the holy profession of Christ is made a stag●e garment by many to bring home a vain fame . And Christ is made to serve mens ends . This is to stop an Oven with a Kings Robes . Except men Martyr and slay the body of sin in sanctified self-denyal , they shall never be Christs Martyrs and faithful Witnesses . Oh , if I could be master of that house-Idol my self . Mine own . Mine own wit , will , credit , and ease , how blessed were I ! O but we have need to be redeemed from our selves , rather than from the Devil and the world . Learn to put out your selves , and to put in Christ for your selves . I should make a sweet bargain , and give old for new , if I could shuffle out Self , and substitute Christ my Lord in place of my self , to say , not I , but Christ , not my will , but Christs , not my ease , not my lusts , not my credit but Christ , Christ. — O wretched Idol my self , when shall I see thee wholly decourted , and Christ wholly put in thy Room ? O if Christ had the full place and Room of my self , that all my aims , purposes , thoughts and desires would coast and land upon Christ , and not upon my self . He set himself apart for you Believers , and no others . No , not for Angels ; but for you , will ye also set your selves apart peculiarly for Christ ? be his , and no others . Let not Christ and the world share and divide your Hearts , in two halves betwixt them ; let not the world step in and say , half mine . You will never do Christ right , nor answer this Grace , till you can say as it is , Psal. 73.25 . whom have I in Heaven but thee ? and on Earth there is none that I desire in comparison of thee . None but Christ , none but Christ is a proper Motto for a Christian. He left the highest and best injoyments even those in his Fathers bosom , to set himself apart for Death and sufferings for you ; are you ready to leave the bosom of the best and sweetest injoyments you have in this world , to serve him ? if you stand not habitually ready to leave Father , Mother , Wife , Children , Lands , yea , and life too , to serve him : You are not worthy of him , Mat. 10.37 . He was so wholly given up to your service , that he refused not the worst and hardest part of it ; even bleeding , groaning , dying work , his love to you sweetned all this to him : can you say so too ? do you account the reproaches of Christ , greater riches than the Treasures of Egypt , as Moses did , Heb. 11.26 . He had so intirely devoted himself to your work , that he could not be at rest till it was finished . He was so intent upon it , that he forgot to eat Bread. Joh. 4.31 , 32. so it should be with you . His service should be Meat and Drink to you ; to conclude , He was so wholly given up to your work and service , that he would not suffer himself to be in the least diverted , or taken off from it . And if Peter himself counsel him to favour himself ; he shall hear , get thee behind me Satan . Oh happy were it if our Hearts were but so engaged for Christ. In Gallens time it was proverbial , when they would express the impossibility of a thing . You may assoon take off a Christian from Christ. Thus you see what use you should make of Christs sanctifying himself for you . Inference 2. If Christ have sanctified or consecrated himself for us , learn hence what an horrid evil it is to use Christ , or his Blood , as a common , and unsanctified thing . Yet so some do as the Apostle speaks , Heb. 10.29 . The Apostate is said to tread upon the Son of God , as if he were no better than the dirt under his Feet , and to count his Blood an unholy ( or common ) thing . But woe to them that so do , they shall be counted worthy of something worse then dying without mercy . As the Apostle there speaks . And as this is the Sin of the Apostate , so is it also the Sin of all those that without Faith approach , and so prophane the Table of the Lord , unbeleivingly and unworthily handling those awfull things . Such eat and drink judgement to themselves , not discerning the Lords Body , 1 Cor. 11.29 . Whereas the body of Christ was a thing of the deepest sanctification that ever God created . Sanctified ( as the Text tells us ) to a far more excellent and glorious purpose , than ever any Creature in Heaven or Earth was sanctified . It was therefore the great sin of those Corinthians , not to discern it ; and not to behave themselves towards it , when they saw and handled the signs of it , as so holy a thing . And as it was their great Sin , so God declared his just indignation against it , in those sore strokes inflicted for it . As they discerned not the Lords body , so neither did the Lord discern their bodies from others , in the judgements that were inflicted . And as one well observes God drew the Model and Plat-form of their punishment , from the structure and proportion of their sin . And truly , if the moral and spiritual Seeds and originals of many of our outward afflictions and sicknesses were but duly sifted out , possibly we might find a great part of them , in the Bowels of this sin . The just and righteous God , will build up the breaches we make upon the honour of his Son , with the ruines of that beauty , strength and honour which he hath given our Bodies . O then , when you draw nigh to God in that ordinance , take heed to sanctifie his name , by a spiritual discerning of this most holy , and most deeply sanctified Body of the Lord. Sanctified beyond all Creatures , Angels or Men , not only in respect of the Spirit which fill'd him without measure , with inherent holiness ; but also in respect of its dedication to such a service as this . It being set apart by him , to such holy solemn ends , and uses : as you have heard . And let it for ever be a warning to such as have lifted up their hands to Christ in an holy profession , that they never lift up their Heel against him afterwards by Apostacy . The Apostate treads on Gods dear Son , and God will tread upon him for it . Thou hast troden down all that err from thy Statutes , Psal. 119.118 . Inference 3. What a choice pattern of love to the Saints , have we here before us ! calling all that are in Christ , to an imitation of him . Even to give our selves up to their service , as Christ did . Not in the same kind , so none can give himself for them ; but as we are capable . You see here how his Heart was affected to them , that he would sanctifie himself as a Sacrifice for them . See to what a height of duty the Apostle improves this example of Christ , 1 Ioh. 3.16 . Hereby perceive we the love of God , because he laid down his life for us ; and we ought also to lay down our lives for the Brethren . Some Christians came up fairly to this pattern , in the Primitive times . Priscila and Aquila , laid down their Necks for Paul , Rom. 16.4 . ( i. e. ) eminently hazarded their lives for him ; and even he himself could rejoyce if he were offered up upon the Sacrifice and service of their Faith , Phil. 2.17 . And in the next times , what more known , even to the Enemies of Christianity , than their fervent love one to another ? Ecce quam mutuò se deligunt , & mori volunt pro alterutris . See how they love one another , and are willing to dye one for another . But alas , that Primitive Spirit is almost lost in this degenerate Age. Instead of laying down life , how few will lay down twelve pence for them . I remember it 's the observation of a late Worthy upon , Matth. 95.40 . that he is perswaded there is hardly that man to be found this day alive , that fully understands , and fully believes that Scripture . O did men think what they do for them , is done for Christ himself , it would produce other effects , than are yet visible . Inference 4. Lastly , if Christ sanctified himself , that we might be s●nctied by [ or in ] the truth , then it will follow by found consequence , that true sanctification is a good evidence that Christ set apart himself to dye for us . In vain did he ●anctifie himself ( as to you ) unless you be sanctified . Holy Souls only can claim the benefit of the great Sacrifice . O try then , whether true holiness ( and that is only to be judged by its conformity to its pattern , 1 Pet. 1.15 . As he that called you is holy , so be ye holy ) whether such an holyness as is , and acts ( according to its measure ) like Gods holiness ; in the following perticulars , be ●ound in you . First , God is universally holy in all his ways , so Psal. 145.17 . His works are all holy ; what ever he doth , it 's still done as becomes an holy God. He is not only holy in all things , but at all times unchangeably holy . Be ye therefore holy in all things , and at all times too , if ever ye expect the benefit of Christs sanctifying himself , to dye for you . O Brethren , let not the Feet of your conversation be as the Feet of a lame man ; which are unequal , Prov. 20.7 . be not sometimes hot , and sometimes cold , at one time carefull , at another time careless . One day in a spiritual rapture , and the next , in a fleshly frolick ; but be ye holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.15 . in all manner of conversation , in every creek , and turning of your lives ; And let your holiness hold out to the end . Let him that is holy , be holy still , Rev. 22.11 . not like the Hypocrites paint but as a true natural complexion . Secondly , God is examplarily holy . Jesus Christ is the great pattern of holiness . Be ye examples of holiness too , unto all that are about you . Let your light so shine before men , that they may see your good works , Matth. 5.16 . as wicked men infect one another by their examples , and diffuse their poison and malignity whereever they come , so do ye diffeminate godliness in all places , and companies ; and let those that frequently converse with you ; especially those of your own Families , receive a deeper Dye and Tincture of heavenlyness , every time they come nigh you , as the cloth doth , by every new dipping into the Fat. Thirdly , God delights in nothing but holiness , and holy ones , he hath set all his pleasure in the Saints . Be ye holy herein , as God is holy . Indeed there is this difference betwixt Gods choice , and yours . He chooses not men because they are holy , but that they may be so . You are to chuse them for so your delightful Companions , that God hath chosen , and made holy . Let all your delights be in the Saints , even them that excel in vertue , Psal. 16.3 . Fourthly , God abhors and hates all unholiness : do ye so also , that you may be like your Father , which is in Heaven . And when the Spirit of holiness runs down thus upon you , a sweeter evidence the World cannot give , that Christ was sanctified for you . Holy ones may confidently lay the hand of their Faith , on the head of this great Sacrifice ; and say Christ our Passover , is sacrificed for us . The EIGHTH SERMON . I TIM . II.V. And one Mediator betwixt God , and Men ; the man Christ Iesus . GReat and long preparations bespeak the solemnity and greatness of the work , for which they are designed . A man that had but seen the heaps of Gold , Silver , and Brass which David amassed in his time , for the building of the Temple , might easily conclude before one Stone of it was laid , that it would be a magnificent Structure . But lo here is a design of God , as far transcending that , as the substance doth the shadow . For indeed that glorious Temple was but the Type , and Figure of Jesus Christ , Ioh. 2.19.21 . and a weak adumbration of that living spiritual Temple , which he was to build : cementing the lively Stones thereof together with his own blood , 1 Pet. 2.5 , 6. that the great God might dwell and walk in it , 2 Cor. 6.16 . the preparations for that Temple were but of few years , but the consultations and preparations for this , were from Eternity , Prov. 8.31 . and as there were preparations for this work , ( which Christ dispatcht in a few years ) before the world began ; so it will be matter of eternal admiration and praise , when this world shall be dissolved . What this astonishing glorious work is , this Text will inform you , as to the general nature of it . It is the work of mediation betwixt God , and Man ; managed by the sole hand of the man Christ Jesus . In this Scripture ( for I shall not spend time to examine the words in their contexture ) you have a description of Iesus the Mediator , and he is here described three ways , viz. by his work or office , a Mediator , by the singularity of his mediation , one Mediator . And by the nature and quality of his Person , imploy'd in this singular way of Mediation the man , and lastly his name 's Iesus Christ. First , he is described by the work , or office he is imploy'd about , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator , a middle Person . So the word imports a fit , indifferent , and equal Person , that comes between two Persons that be at variance : to take up the difference , and make Peace . Such a middle , equal , indifferent Person is Christ. A days-man , to lay his hand upon both ; to arbitrate , and award justly : and give God his due , and that without ruine to poor man. Secondly , he is described by the singularity of his mediation . One Mediator , and but one , though there be many Mediators of reconciliation among men , and many Intercessors in a petitionary way , betwixt God and Men ; yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one only Mediator of reconciliation betwixt God and Men , and 't is as needless , and impious to make more Mediators than one , as to make more Gods than one . There is one God , and one Mediator betwixt God and Men. Thirdly , he is described by the nature and quality of his Person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. the man Christ Iesus . This description of him by one nature , and that the humane nature also , ( wherein as you shall see anon , the Lord especially consulted our encouragement and Comfort ) I say his being so described to us , hath through the corruption of men ; been improved to the great dishonour of Jesus Christ , both by the Arrians and Papists . The former took occasion from hence , to affirm that he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man. The latter allow him to be the true God , but on this weak ground affirm , that he performed not the work of mediation as God , but only a man. Thus what the Spirit ordered for our comfort , is wickedly retorted to Christs dishonour . For I doubt not but he is described by his humane nature in this place , not only because in this nature he paid that ransom ; ( which he speaks of in the words immediately following ) but especially for the drawing of Sinners to him ; seeing he is the man Christ Jesus . One that cloathed himself in their own Flesh ; and to encourage the Faith of Believers , that he tenderly resents all their wants , and miseries ; and that they may safely trust him with all their concerns , as one that will carefully mind them as his own , and will be for them a merciful and faithful High-Priest , in things pertaining to God. Fourthly , he is described by his names . By his Appellative name Christ , and his proper name Iesus . The name Iesus , notes his work about which he came , and Christ the Offices to which he was anoynted ; and in the execution of which he is our Iesus . In the name Iesus the whole Gospel is hid . It is the light , the food , the medicine of the Soul , as one speaks . The note from hence is . DOCT. That Iesus Christ is the true and only Mediator betwixt God and Men. Ye are come to Iesus the Mediator of the New Covenant , Heb. 12.24 . And for this cause he is the Mediator of the new Testament &c. Heb. 9.14 . I might shew you a whole vein of Scriptures running this way , but to keep a profitable and clear method , I shall shew you . First , what is the sence of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mediator . Secondly , what it implys , as it is applied to Christ. Thirdly , how it appears that he is the true and only Mediator , betwixt God and Men. Fourthly , in what capacity he performed his Mediatory work , First , What is the sence and import of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator , and the true sence and importance of it , is a middle person , or one that interposes betwixt two Parties at variance , to make peace betwixt them . So that Satan is medium disjungens , a medium of discord ; so Christ is medium conjungens , a medium of Concord and Peace . And he is such a middler , both in respect of his person , and office , in respect of his person , he is a middler , that is one that hath the same nature both with God , and us , true God , and true man , and in respect of his office or work , which is to interpose or transact the business of reconciliation between us and God. The former some call his substantial , the latter his evergitical or operative meditation , though I rather conceive that which is call'd his substantial mediation , is but the aptitude of his person to execute the mediatorial function . And that it doth not constitute two kinds of mediation , his being a middle Person , fits and capacitates him to stand in the midst , betwixt God , and us . This I say is the proper sence of the word . Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mediator be rendred variously . Sometimes an Umpire , or Arbitrator . Sometimes a Messenger , that goes betwixt two Persons . Sometimes an Interpreter , imparting the mind of one , to another . Sometimes a Reconciler , or Peace-maker . And in all these sences Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle Person , in his mediation of reconciliation , o● intercession , that is , either in his mediating by suffering , to make peace , as he did on Earth ; or to continue , and maintain peace : as he doth in Heaven , by meritorious intercession . Both these ways he is the only Mediator , and he manageth this his mediation . First , As an Vmpire or Arbitrator . One that layeth his hands upon both Parties , as Iob speaks Iob. 9.33 . so doth Christ , he layeth his hands ( speaking after the manner of men , ) upon God , and saith , Father , wilt thou be at peace with them and readmit them into thy favour ? If thou wilt , thou shalt be fully satisfied for all that they have done against thee . And then he layeth his hand upon man , and saith , poor sinner , be not discouraged ; thou shalt be justified , and saved . Secondly , As a Messenger , or Ambassadour , so he came to impart the mind of God to us , and so he presents our desires to God. And in this sence only Socinus would allow Christ to be Mediator . But therein he endeavours to undermine the Foundation , and to exclude him from being a Mediator by suretyship . Which is the Third way of this mediation . So the Apostles speaks Heb. 7. he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the surety , or pledge . Which as the learned ▪ David Pareus well expresseth it , is one that engageth to satisfie another , or gives caution or security by a Pledge in the hand , for it . And indeed both these ways Christ is our Mediator by suretyship , viz. in a way of satisfaction , coming under our obligation to answer the Law , this he did on the Cross , and in a way of caution . A surety for the peace , or good behaviour , but to be more explicite , and clear ; I shall In the next place enquire , what it implys and carries in it , for Christ to be a Mediator betwixt God and us . And there are mainly these five things in it , First , At the first sight , it carries in it a most dreadful breach and jar betwixt God and Men , else no need of a Mediator of Reconciliation . There was indeed a sweet League of amity once between them , but it was quickly dissolved by sin , the wrath of the Lord was kindled against man , pursuing him to destruction , Psal. 5.5 . thou hatest all the works of iniquity . And man was fill'd with unnatural enmity against his God , Rom. 1.30 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haters of God. This put an end to all friendly commerce , and intercourse between him and God. Reader , say not in thy heart ; that it 's much one sin , and that seemingly so small , should make such a breach as this : And cause the God of mercy and goodness , so to abhor the works of his hands ; and that assoon as he had made man : for it was an hainous , and aggravated evil . It was upright , perfect man ; created in the Image of of God , that thus sinned . He sinned when his mind was most bright , clear , and apprehensive . His Conscience pure and active . His Will free , and able to withstand any temptation . His Conscience pure , and undefiled . Yea he was a Publique , as as well as perfect man , and well knew that the happiness , or misery of his numberless offspring was involved in him . The condition he was placed in , was exceeding happy . No necessity , or want could arm and edge a temptation . He lived amidst all natural , and spiritual pleasures , and delights ; the Lord most delightfully conversing with him . Yea , he sinned while as yet his Creation-mercy was fresh upon him , and in this sin was most horrible ingratitude , yea , a casting off the yoke of obedience , almost assoon as God had put it on . God now saw the work of his hands spoiled , a race of Rebels now to be propagated , who in their successive Generations would be fighting against God. He saw it , and his just indignation sparkled against man , and resolves to pursue him , to the bottom of Hell. Secondly , it implys a necessity of satisfaction and reparation to the Iustice of God. For the very design , and end of this mediation , was to make Peace by giving full satisfaction , to the party that was wronged . The Photinians , and some others have dreamed of a reconciliation with God ; founded not upon satisfaction ; but upon the absolute mercy , goodness , and free-will of God. But conceiving that absolute goodness and mercy of God , reconciling sinners to himself , there is a deep silence throughout the Scriptures . And whatever is spoken of it upon that account , is as it works to us , through Christ , Eph , 1.3 , 4 , 5. Acts 4.12 . Ioh. 6.40 . and we cannot imagine , either how God could exercise mercy to the prejudice of his Justice , which must be , if we must be reconcil'd without full satisfaction ; or how such a full satisfaction should be made by any other than Christ. Mercy indeed moved in the Heart of God to poor man , but from his heart , it found no way to vent it self for us , but through the Heart Blood of Jesus Christ. And in him the Justice of God was fully satisfied , and the misery of the Creature fully cured . And so as Augustine speaks ; God neither lost the severity of his Justice , in the goodness of mercy ; nor the goodness of his mercy , in the exactness of his severity . But if it had been possible God could have found out a way to reconcile us , without satisfaction ; yet it 's past doubt now , that he hath picht and fixt on this way . And for any now to imagine to reconcile themselves to God , by any thing but Faith in the Blood of this Mediator : is not only most vain in it self , and destructive to the Soul ; but most insolently derogatory to the wisdom and grace of God. And to such I would say as Tertullian to Marcion whom he calls the Murtherer of Truth ; spare the only hope of the whole world . O thou who destroyest the most necessary glory of our Faith. All that we hope for , is but a Phantasm without this . Peace of Conscience can be rationally settled on no other Foundation but this . For God having made a Law to govern man , and this Law violated by man ; either the penalty must be levyed on the delinquent , or satisfaction made by his surety . As good no Law , as no penalty for disobedience ; and as good no penalty , as no execution . He therefore that will be a Mediator of Reconciliation betwixt God and Man , must bring God a price in his hand ; and that adequate to the offence , and wrong done him : else he will not treat about Peace , and so did our Mediator . Thirdly , Christs being a Mediator of reconciliation and intercession implys , the infinite value of his Blood and sufferings , as that which in it self , was sufficient to stop the course of Gods Iustice ; and render him not only placable , but abundantly satisfied , and well pleased ; even with those that before were Enemies . And so much is said of it , Coll. 1.21 . And ye that were sometime alienated , and Enemies in your minds by wicked works ; yet now hath he reconciled , in the body of his Flesh , through death ; to present you holy , and unblameable , and unreproveable in his sight . Surely , that which can cause the holy God , justly incensed against Sinners , to lay aside all his wrath , and take an Enemy into his bosom ; and establish such an amity as can never more be broken : but to rest in his love , and to joy over him with singing : as it is Zeph. 3.17 . this must be a most excellent & efficatious thing . Fourthly , Christ being a Mediator of reconciliation , implys the ardent love , and large pity that filled his Heart towards poor Sinners . For he doth not not only mediate by way of intreaty , going betwixt both , and perswading and beging Peace ; but he mediates ( as you have heard ) in the capacity of a surety ; by putting himself under an obligation to satisfie our debts . O how compassionately did his Heart work towards us , that when he saw the arm of Justice lifted up to destroy us , would interpose himself , and receive the stroke , though he knew it would smite him dead . Our Mediator like Ionah his Type , seeing the stormy Sea of Gods wrath working tempestuously , and ready to swallow us up : cast in himself , to appease the storm . I remember how much that noble Act of Marcus Curtius is celebrated in the Roman Story , who being informed by the Oracle , that the great breach made by the Earthquake , could not be closed , except something of worth were cast into it ; heated with love to the Commonwealth , he went and cast in himself . This was looked upon as a bold and brave adventure , but what was this to Christ ? Fifthly , Christ being a Mediator betwixt God and Men implys as the fitness of his Person , so his authoritative call to undertake it . And indeed the Father , who was the wronged Person , call'd him to be the Umpire , and Arbitrator , trusting his honour in his hands . Now Christ was invested with this office and power , virtually , soon after the breach was made by Adams fall ; for we have the early promise of it , Gen. 3.15 . ever since till his incarnation he was a virtual , and effectual Mediator , and on that account , he is call'd the Lamb slain from the beginning of the world , Rev. 13.8 . And actually , from the time of his incarnation . But having discussed this more largely in a former discourse , I shall dismiss it here , and apply my self to the third thing proposed , which is . Thirdly , How it appears that Jesus Christ is the true and only Mediator betwixt God , and Men ? I reply it 's manifest he is so . First , because he , and no other , is revealed to us by God. And if God reveal him , and no other ; we must receive him , and no other as such . Take but two Scriptures at present , that in 1 Cor. 8.5 . the Heathen have many Gods , and many Lords , ( i. e. ) many great Gods , supream powers and ultimate objects of of their worship ; and lest these great Gods should be defiled by their immediate and unhallowed approaches to them : they therefore invented Heroes , Demigods , intermediate Powers , that were to be as Agents , or Lord Mediators betwixt the Gods and them : to convey their Prayers to the Gods , and the blessings of the Gods back again to them . But unto us ( saith he ) there is but one God , the Father ; of whom are all things , and we by him , ( i. e. ) one supream Essence , the first Spring and Fountain of blessings ; and one Lord , ( i. e. ) one Mediator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by whom are all things , and we by him . By whom are all things which come from the Father to us , and by whom are all our addresses to the Father , so Acts 4.12 . Neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved . No other name , ( i. e. ) no other authority , or rather no other person authorized under Heaven , ( i. e. ) in the whole World , for Heaven is not here opposed to Earth , as though there were other Intercessors in Heaven besides Christ , no , no , in Heaven and Earth God hath given him and none but him to be our Mediator . One Sun is sufficient for the whole World. And one Mediator for all men in the world . So that the Scriptures affirm this is he , and exclude all others . Secondly , because he and no other is fit for and capable of this Who but he that hath the divine and humane nature united in his single Person , can be a fit Days-man to lay his hand upon both ; who but he that was God , could support under such sufferings , as were by divine Justice exacted for satisfaction ? take a person of the greatest Spirit , and put him but an hour in the case Christ was in , when he sweat Blood in the Garden , or utter'd that heart rending cry upon the Cross ; and he had melted under it as a moth . Thirdly , because he is alone sufficient to reconcile the world to God by his Blood , without accessions from any other . The vertue of his Blood reacht back as far as Adam , and reaches forward to the end of the world : and will be as fresh , vigorous , and efficatious then , as the first moment it was shed . The Sun makes day before it actually rise , and continues day to us sometimes after it is set . So doth Christ , who is the same yesterday , to day , and for ever , so that he is the true and only Mediator betwixt God and Men. No other is revealed in Scripture . No other sufficient for it . No other needed beside him . The last thing to be explained is , in what a capacity he executed his mediatory work ? About which we affirm according to Scripture , that he performs that work as God-man in both natures . Papists in denying Christ to act as Mediator according to his divine nature , do at once spoil the whole mediation of Christ , of all its efficacy , dignity , and value ; which rises from that nature , which they deny to co-operate , and exert its vertue in his active and passive obedience , They say the Apostle in my Text , distinguishes the Mediator . from God in saying there is one God , and one Mediator . Ours aptly reply , that the same Apostle distinguishes Christ from Man , Gal. 1.1 . not by Man but by Iesus Christ. Doth it thence follow , that Christ is not true man ? or that according to his divine nature only , he call'd Paul. But what need I stay my Reader here : Had not Christ as Mediator power to lay down his life , and power to take it up again , Ioh. 10.15 , 18. had he not as Mediator , all power in Heaven and Earth to institute Ordinances ; and appoint Officers Matth. 28.18 . to baptize men with the Holy Ghost and Fire , Matth. 3.11 . to keep those his Father gave him , in this world , Ioh. 17.12 . to raise up the Saints again , in the last day , Ioh. 1.54 . are all these , with many more I might name , the effects of the meer humane nature . Or were they not performed by him , as God-man ? and besides how could he as Mediator , be the object of our Faith ; and religious adoration ; if we are not to respect him as God-man ? But I long now to be at the Application of this . And the first inference from it is this . Inference 1. That it is a dangerous thing to reject Iesus Christ , the only Mediator betwixt God and Men. Alas there is no other interpose , and skreen thee from the devouring Fire ; the everlasting burnings . Oh! it 's a fearful thing to fall into the hands of the living God. And into his hands you must needs fall , without an interest in the only Mediator . Which of us can dwell with devouring Fire , who can endure the everlasting burnings ? Esa. 33.14 . you know how they singed and scorched the green Tree , but what would they do to the dry Tree ? Luke 23.31 . indeed , if there were another plank to save , after the Shipwrack , any other way to be reconciled to God , beside Jesus the Mediator : somewhat might be said to excuse this folly ; but you are shut up to the Faith of Christ , as to your last remedy , Gal. 3.23 . You are like starving Beggars that are come at the last door . O take heed of despising or neglecting Christ ; if so , there 's none to interceed with God for you ; the breach betwixt him and you can never be composed . I remember here the words of Eli , to his prophane Sons ; who caused men to abhor the offerings of the Lord , 1 Sam. 2.25 . If one man sin against another , the Iudge shall Iudge him ; but if a man sin against the Lord , who shall intreat for him ? the meaning is , in common trespasses betwixt men , the civil Magistrate takes cognisance of it , and decides the controversie , by his authority : so that there is an end of that strife , but if man sin against the Lord , who shal intreat or arbitrate in that case ? Elies Sons had despised the Lords Sacrifices , which were the sacred Types of Christ , and the stated way that Men their had to act Faith on the Mediator in . Now ( saith he ) if a man thus sin against the Lord , by despising Christ , shadowed out in that way ; who shall intreat for him ? what hope , what remedy remains ? I remember it was the saying of Luther and he spake it with deep resentment , nolo deum absolutum . I will have nothing to do with an absolute God , ( i. e. ) with God without a Mediator . Thus the Divels have to do with God , but will ye in whose nature Christ is come , put your selves into their state and case ? God forbid . Inference 2. Hence also be informed , how great an evil it is to joyn any other Mediators either of reconciliation , or meritorious intercession with Iesus Christ. O this is an horrid sin , and that which both pours the greatest contempt upon Christ ; and brings the surest and forest destruction upon the Sinner . I am ashamed my Pen should English what mine Eyes have seen in the writings of Papists , ascribing as much , yea more to the mediation of Mary than to Christ , with no less than blasphemous impudence , thus commenting upon Scripture . What is that which the Lord saith , I have trode the Wine-press alone , and of the People there was no Man with me ? true Lord , there was no man with thee , but there was a Woman with thee ; who received all these wounds in her Heart , which thou receivedst in thy Body . I will not blot my Paper with more of this , but refer the learned Reader to the Margent , where he may ( if he have a mind to see more ) be informed , not only what blasphemy hath dropt from single Pens , but even from Concels to the reproach of Jesus Christ , and his Blood. How do they stamp their own sordid works with the peculiar dignity and value of Christs Blood : and therein seek to enter at the Gate , which God hath shut to all the World , because Jesus Christ the Prince entred in thereby , Ezek. 44.2 , 3. He entred into Heaven in a direct mediate way , even in his own name , and for his own sake ; this Gate saith the Lord shall be shut to all others . And I wish men would consider it , and fear lest while they seek entrance into Heaven at the wrong Door ; they do not for ever shut against themselves , the true and only Door of happiness . Inference 3. If Jesus Christ be the only Mediator of reconciliation betwixt God and Men , then reconciled Souls should thankfully ascribe all the Peace , favour and comforts they have from God , to their Lord Iesus Christ , when ever you have had free admission , and sweet entertainment with God , in the more publick ordinances , or private duties of his worship : when ye have had his smiles , his Seals , and with hearts warmed with comfort , are returning from those duties ; say O my Soul , thou maist thank thy good Lord Jesus Christ for all this . Had not he interpos'd as a Mediator of reconciliation , I could never have had access to , or friendly communion with God to all eternity . Immediately upon Adams sin , the Door of Communion with God was lockt ; yea chain'd up ; and no more coming nigh the Lord. Not a Soul could have any access to him , either in a way of communion in this World , or of enjoyment in that to come . It was Jesus the Mediator that open'd that Door again , and in him it is that we have boldness , and access with confidence , Eph. 3.12 . we can now come to God by a new , and a living way , consecrated for us through the Vayl that is to say his flesh , Heb. 10.20 . the Vayl had a double use , as Christs flesh answerably hath . It hid the glory of the Sanctum Sanctorum , and also gave entrance into it . Christs incarnation rebates the edge of the divine glory and brightness , that we may be able to bear it , and converse with it , and it gives admission into it also . O thank your dear Lord Jesus for your present , and your future Heaven . These are mercies which daily emerge out of the Ocean of Christs blood , and come swiming in it to our Doors . Blessed be God for Jesus Christ. Inference 4. If Jesus Christ be the true and only Mediator both of reconciliation and meritorious intercession betwixt God and Men , how safe and secure then is the condition and state of Beleivers ! Surely as his mediation by sufferings hath fully reconciled , so his mediation by intercession will everlastingly mantain that state of Peace betwixt them and God , and prevent all future breaches . Being justified by Faith , we have peace with God through our Lord Iesus Christ , Rom. 5.1 . it 's a firm and lasting peace , and the Mediator that made it , lies as a lidger in Heaven to maintain it for ever ; and prevent new jarrs , Heb. 9.24 . there to appear in the presence of God for us . According to the custom of Princes , and States who being confederated , have their Agents resident in each others Courts ; who upon all occasions appear in the presence of the Prince ; in the name and behalf of those , whom they represent and negotiate for . And here it 's proper to reflect upon the profound and incomprehensible wisdom of God , who hath made an advantage to us , even out of our sin and misery . Come see and adore the wisdom of our God , that hath so improved , reduced , and disposed the fall of Adam , as to make a singular advantage thereby , to advance his offspring to a better State. It was truly said by one of the Antients upon this accompt , that Iob was an happier man upon the Dunghil , than Adam was in Paradice . His holiness indeed was perfect , his happiness very great ; but neither of them permanent ; and indefecible , as our happiness by the Mediator is . So that in the same sence , some Divines call Iudas his treason foelix scaelus an happy wickedness ; we may call Adams fall , foelix lapsus an happy fall ; because ordered , and over-ruled by the wisdom of God , to such an advantage for us . And to that purpose Austin somewhere sweetly speaks . Oh how happily did I fall in Adam , who rose again more happily in Christ ! thus did the Lord turn a Poison into an Antidote , thus did that dreadful fall make way for a more blessed and fixed State. Now we are so confirmed , fixed , and established by Christ , in the favour of God , that there can be no more such fatal breaches , and dreadful jarrs , betwixt God and his reconciled ones for ever . The Bone that 's well set is stronger where it 's knit , than it was before . Blessed be God for Jesus Christ. Inference 5. Did Jesus Christ interpose betwixt us and the wrath of God , as a Mediator of reconciliatiation ; did he rather choose to receive the stroke upon himself , than to see us ruined by it . How well then doth it become the People of God , in a thankful sence of this grace , to interpose themselves betwixt Iesus Christ , and the evils they see like to fall upon his name , and interest in the world . O that there were but such an heart in the People of God. I remember it 's a saying of Ierome , when he heard the revilings and blasphemings of many , against Christ , and his pretious truths : Oh ( said he ) that they would turn their Weapons from Christ to me , and be satisfied with my Blood. And much to the same sence his that sweet one of Bernard , Happy were I , if God would vouchsafe to use me as a shield . And David could say , the Reproaches of them that reproached thee fell upon me , Psal. 69.9 . ten thousand of our names are nothing to Christs name . His name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worthy name , and no man that gives up his name as a Sheild to Christ , but shall thereby secure and increase the true honour of it . And though wicked men for present may bespatter them , yet Jesus Christ will take it out of the dirt ( as one speaks ) wipe it clean , and give it us again . O 't is the least one can do to interpose our selves and all that is dear to us , betwixt Jesus Christ and the wrath of men ; when he ( as you hear ) interposed himself betwixt you , and the eternal wrath of God. The NINTH SERMON . ACTS . III. XXII . A Prophet shall the Lord your God raise up unto you , of your Brethren ; like unto me ; him shall ye hear in all things , whatsover he shall say unto you . HAving in the former Discourses shewn you the solemn preparations both on the Fathers part , and on the Sons part , for the blessed design of reconciling us by the Meritorious mediation of Christ : and given you a general prospect of that his mediation in the former Sermon , method now requires , that I proceed to shew how he executes this his mediation , in the discharge of his blessed offices of Prophet , Priest and King. His Prophetical office consists of two parts , one External , consisting in a true and full Revelation of the will of God to Men ; according to that Iohn 17.6 . I have manifested thy name to the men thou gavest me . The other in illuminating the mind , and opening the Heart to receive and embrace that Doctrine . The first part is contained in the words before us . A Prophet shall the Lord your God raise up , &c. Which words are an allegation out of Moses recorded in Deut. 18.15 . and here by Peter pertinently applyed to Christ ; to convince the incredulous Iews , that he is the true , and only Messiah ; and the great Prophet of the Church ; whose Doctrine it was highly dangerous to contemn , though out of the mouths of such ( otherwise ) contemptible persons as he and Iohn were . And it 's well observed by Calvin , he singles out this Testimony of Moses rather than any other ; because of the great esteem they had for Moses , and his writings beyond any others . Now , in the words themselves are two general parts . First , Christ according to his Prophetical office , described . Secondly , Obedience to him , as such a Prophet strictly enjoyned . First , You have here a description of Christ in his Prophetical Office. A Prophet shall the Lord your God raise up unto you of your brethren like unto me . Where Christ is described . First , By his Title Prophet and that Princeps Prophetarum . The Prince of the Prophets , or the great and chief Shepherd ; as he is stiled , Heb. 13.10 . 1 Pet. 5.4 . It belongs to a Prophet to expound the Law , declare the will of God , and foretel things to come . All these meet , and that in a singular and eminent manner in Christ , our Prophet , Matth. 5.21 , &c. Ioh. 1.18 . 1 Pet. 1.11 . Secondly , He is described by his Type . A Prophet like unto Moses , who therein Typified and prefigured him . But is it not said of Moses in Deut. 34.10 . That there arose not a Proph●t since in Israel like unto Moses , whom the Lord knew face to face ? True , of meer men there never arose so great a Prophet in Israel , as Moses was ; either in respect of his familiarity with God , or of his miracles which he wrought in the power of God : but Moses himself was but a Star to this Sun. How ever , in these following particulars Christ was like him . He was a Prophet that went between God , and the people . Carried Gods mind to them , and returned theirs to God : they not being able to bear the voice of God immediately . Deut. 18.16.17 . According to all that thou desirest of the Lord thy God in Horch , in the day of the Assembly ; saying let me not hear again the voice of the Lord my God ; neither let me see this great fire any more , that I dye not . And upon this their request God makes the Promise which is cited in the Text. vers . 17 , 18. They have well spoken , that which they have spoken ; I will raise them up a Prophet like unto thee , &c. Moses was a very faithful Prophet , precisely faithful , and exact in all things that God gave him in charge ; even to a pin of the Tabernacle . Moses verily was faithful in all his house , as a Servant : for a Testimony of those things which were to be spoken after : But Christ as a Son over hi● own house , Heb. 3.5 , 6. Again , Moses confirmed his Doctrine by miracles , which he wrought in the presence , and to the conviction of gain-sayers . Herein Christ our Prophet is also like unto Moses , who wrought many , mighty , and uncontrolled miracles , which could not be denyed ; and by them confirmed the Gospel which he Preached . Lastly , Moses was that Prophet which brought Gods Israel out of literal Egypt , and Christ his out of spiritual Egypt ; whereof that bondage was a figure . Thus he is described by his likeness to Moses , his Type . Thirdly , He is described by his Stock and Original , from which according to the flesh , he sprang . I will raise him up from among thy brethren . Of Israel , as concerning the flesh , Christ came , Rom. 9.5 . And it 's evident that our Lord sprang out of Iudah , Heb. 7.14 . He honoured that Nation by his Nativity . Thus the great Prophet is described . Secondly , Here is a strict injunction of obedience to this Prophet . Him shall ye hear in all things , &c. By hearing , understand obedience . So words of sence are frequently put in Scripture , to signifie those affections that are moved by , and use to follow those sences . And this obedience is required to be yielded to this Prophet only universally , and under great penalties . It 's required to be given to him only , for so [ Him ] in the Text must be understood , as exclusive of all others . It 's true , we are commanded to obey the voice of his Ministers , Heb. 13.17 . But still it 's Christ speaking by them , to whom we pay our obedience . He that heareth you , heareth me . We obey them in the Lord ( i. e. ) commanding or forbidding in Christs name , and authority . So when God said , Deut. 6.13 . [ thou shalt serve Him ] Christ expounds it exclusively , Matth. 4.10 . Him only shalt thou serve . He is the only Lord , Jude 4. And therefore to him only our obedience is required . And as it 's due to him only , so to him universally . Him shall ye hear in all things . His commands are to be obeyed , not disputed . A Judgement of discretion indeed is allowed to Christians , to Judge whether it be the will of Christ or no. We must prove what is that holy , good and acceptable will , Rom. 12.2 . His Sheep hear his voice , and a stranger they will not follow : They know his voice , but know not the voice of strangers , Joh. 10.4 , 5. But when his will is understood and known , we have no liberty of Choice , but are concluded by it , be the Duty commanded never so difficult , or the sin forbidden never so tempting . And this is also required severely , under penalty of being destroyed from among the people . And of Gods requiring it at our hands , as it is in Deut. 18. ( i. e. ) of revenging himself in the destruction of the disobedient . Hence the observation is . DOCT. That Iesus Christ is called and appointed by God , to be the great Prophet , and teacher of the Church . He is anointed to Preach good tidings to the meek , and sent to bind up the broken hearted , Isa. 61.1 . When he came to Preach the Gospel among the people then was this Scripture fulfilled , Matth. 11.27 . Yea , all things are delivered him of his Father , so as no man knoweth who the Father is , but the Son , and be to whom the Son will reveal him . All light is now collected into one body of light , the Sun of righteousness ; and he enlighteneth every man that cometh into the world , Joh. 1.9 . And though he dispenseth knowledge variously , in times past speaking in many ways , and divers manners , to the Fathers : yet now the Method and way of revealing the will of God to us , is fixt and setled in Christ. In these last times he hath spoken to us by his Son. Twice hath the Lord solemnly sealed him to this Office , or approved and owned him in it , by a miraculous voice from the most excellent glory , Matth. 3. ult . and Matth. 17.5 . In this point there are two things doctrinally to be discussed , and opened , viz. What Christs being a Prophet to the Church implies . And how he executes , and discharges this his Office. First , What is implyed in Christs being a Prophet to the Church . And it necessarily imports these three things . First , The natural ignorance and blindness of men , in the things of God. This shewes us that vain man is born as the wild Asses Colt. — The world is involved in darkness . The people sit as in the Region and shadow of Death , till Christ arise upon their Souls , Matth. 4.15 , 16 , 17. 'T is true , in the state of innocence , man had a clear apprehension of the will of God without a Mediator ; but now that light is quencht in the corruption of nature , and the natural man receiveth not the things of God , 1 Cor. 2.14 . These things of God , are not only contrary to corrupt carnal reason , but they are also above right reason . Grace indeed useth nature , but nature can do nothing without grace . The mind of a natural man hath not only a native blindness , by reason whereof it cannot discern the things of the Spirit , but also a natural enmity , Rom. 8.7 . And hates the light , 1 Ioh. 3.19 , 20. So that untill the mind be healed , and enlightened by Jesus Christ , the natural faculty can no more discern the things of the spirit , than the sensitive faculty can discern the things of reason . The mysteries of nature may be discovered by the light of nature , but when it comes to the Supernatural mysteries ; there omnis platonicorum caligavit subtilitas , as Cyprian some where speaks , the most subtile , searching , penetrating wit and reason , is stalled , and at a loss . Secondly , It implys the divinity of Christ. And proves him to be true God ; for as much as no other can reveal to the world in all ages the secrets that lay hid in the heart of God , and that with such convincing evidence and authority . He brought his Doctrine from the bosom of his Father , Ioh. 1.18 . The only begotten Son who is in the bosom of the Father , him hath he revealed . The same words which his Father gave him , he hath given us , Ioh. 17.8 . He spake to us , that which he had seen with his Father , Ioh. 8.38 . What man can tell the bosom counsels and secrets of God ? Who but he that eternally lay in that bosom can expound them ? Besides , Other Prophets had their times assigned them to rise , shine , and set again by Death , Z●ch . 1.5 , Your Fathers where are they ? And do the Prophets live for ever ? But Christ is a fixed and perpetual . Sun that gives light in all ages of the world . For he is the same yesterday , to day , and for ever , Heb. 13.8 . Yea and the very beams of his divinity shone with awefulness upon the hearts of them that heard him . So that his very enemies were forced to acknowledge that never any man spake like him , Joh. 7.46 . Thirdly , It implys Christ to be the Original and fountain of all that light which is ministerially diffused up and down the world by men . Ministers are but Stars , which shine with a borrowed light from the Sun. So speaks the Apostle , 2 Cor. 4.6 , 7. For God who commanded the light to shine out of darkness hath shined in our hearts , to give the light of the knowledge of the glory of God , in the face of Iesus Christ. Those that teach men , must be first taught by Christ. All the Prophets of the Old , and all the Apostles , Pastors , and Teachers of the New Testament , have lighted their Candles at his Torch . 'T was Christ that gave them a mouth , and wisdom , Luk. 21.15 . What Paul received from the Lord , he delivered to the Church , 1 Cor. 11.23 . Jesus Christ is the chief Shepherd , 1 Pet. 5.4 . And all the under Shepherds receive their gifts and commissions from him . These things are manifestly implyed in Christs Prophetical Office. We shall next enquire how he executes and discharges this his Office. Or how he enlightens and teacheth men the will of God ? And this he hath done variously , gradually , plainly , powerfully , sweetly , purely , and fully . First , Our great Prophet hath revealed to men the will of God variously . Not holding one even and constant tenour in the manifestations of the Fathers will , but as the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at sundry times and in divers manners , Heb. 1.1 . Sometimes he taught the Church immediately , and in his own person , Ioh. 18.20 . He declared Gods righteousness in the great congregation , Psal. 22.22 . And sometimes immediately , by his Ministers and Officers , deputed to that service by him . So he dispensed the knowledge of God to the Church both before his incarnation . It was Christ that in the time , and by the Ministry of Noah went and Preached to the Spirits in prison ; as it is , 1 Pet. 3.19 . That is to men and women then alive , but now separated from the body , and imprisoned in Hell for their disobedience . And it was Christ that was with the Church in the wilderness , instructing and guiding them , by the Ministry of Moses , and Aaron , Acts 7.37 , 38. And so he hath taught the Church since his ascension . He cannot now be personally with us , having other business to do for us in Heaven ; but however , he will not be wanting to teach us by his Officers , whom for that end he hath set and appointed in the Church , Ephes. 4.11.12 . Secondly , He hath dispensed his blessed light to the Church gradually . The discoveries of light have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , in many parts or parcels , sometimes more obscure and cloudy , as it was to the Old Testament-believers , by Visions , Dreams , Urim , Thumim , vocal Oracles , Types , Sacrifices , &c. Which though comparatively it were but a weak glimering light , and had no glory set by that which now shines , 2 Cor. 3.7 , 8 , 9 , 10 , 18. Yet it was sufficient for the instruction , and Salvation of the Elect in those times . But now is light sprung up gloriously in the Gospel dispensation . And we all with open face , behold as in a glass , the glory of the Lord. It is to us not a twy-light , but the light of a perfect day . And still it is advancing in the several ages of the world . I know more ( said Luther ) than blessed Austin knew ; and they that come after me , will know more than I know . Thirdly , Jesus Christ our great Prophet hath manifested to us the will of God plainly , and perspicuously . When he was on earth himself , he taught the People by Parables ; and without a Parable he spake nothing , Matth. 13. 3 , 4. He cloathed Sublime and Spiritual mysteries in earthly Metaphors , stooping them thereby to the low and dull capacities of men . Speaking so familiarly to the People about them , as if he had been speaking earthly things to them , Ioh. 3.12 . And so ( according to his own example ) would he have his Ministers Preach , using great plainness of speech , 2 Cor. 3.12 . And by manifestation of the truth commending themselves to every mans conscience , 2 Cor. 4.2 . Yet not allowing them to be rude and careless in expression , pouring out indigested , crude , immethodical words . No , an holy , serious , strict , and grave expression befits the lips of his Embassadours . And who ever spake more weightily , more Logically , or perswasively than that Apostle , by whose Pen Christ hath admonished us to beware of vain affectation , and swelling words of vanity ? But he would have us stoop to the understandings of the meanest . And not give the People a Comment darker than the Text. He would have us rather pierce their consciences , than tickle their phancies . And break their heart , than please their ears . Christ was a very plain Preacher . Fourthly , Jesus Christ discovered truth powerfully . Speaking as one having authority and not as the Pharisees , Matth. 7.29 . They were cold and dull Preachers . Their words did even freeze betwixt their lips . But Christ spake with power . There was heat , as well as light in his Doctrine . And so there is still , though it be in the mouth of poor contemptible men , 2 Cor. 10.4 . The weapons of our warfare are not carnal , but mighty through God ; to the casting down of strong holds . 'T is still quick and powerful , sharper than a two edged Sword ; and piercing to the dividing asunder of Soul and Spirit , and of the j●ynts and marrow , Heb. 4.12 . The blessed Apostle imitated Christ. And being filled with his Spirit , spake home , and freely to the hearts of men . So many words , so many claps of Thunder : ( as one said of him ) which made the hearts of sinners shake , and tremble in their breasts . All faithful and able Ministers are not alike gifted in this particular ; but surely there is an holy seriousness , a Spiritual grace , and Majesty in their Doctrine , commanding reverence from the hearers . Fifthly , This Prophet Jesus Christ taught the people the mind of God in a sweet , affectionate , and taking manner . His words made their hearts burn within them , Luk. 24.32 . It was Prophesied of him , Isa. 42.2 . He shall not cry , nor life up , nor cause his voice to be heard on high . A bruised reed he shall not break , and smoaking flax be shall not quench . He knew how to speak a word in season to the weary Soul , Esa. 61.1 . He gathered the Lambs with his arms . And gently led those with young , Esa. 4.11 . How sweetly did his words slide to the melting hearts about him ! He drew with cords of Love , with the bands of a man. He discouraged none . Upbraided none that were willing to come to him . His familiarity and free condescensions to the most vile and and despiseable sinners , was often made the matter of his reproach . Such is his gentle and sweet carriage to his people , that the Church is called the Lambs Wife , Rev. 19.7 . Sixthly , He revealed the mind of God purely to men . His Doctrine had not the least dash of errour to debase it . His most enviously observant hearers could find nothing to charge him . He is the faithful and true witness , Rev. 1.5 . And he hath commanded his Ministers to conserve the simplicity and purity of the Gospel , and not to blend and sophisticate it , 2 Cor. 4.2 . Seventhly and lastly , He revealed the will of God perfectly and fully , keeping back nothing needful to Salvation . So he tells the Disciples , Iob. 15.15 . All things that I have heard of my Father , I have made known unto you . He was faithful as a Son , over his own house , Heb. 3.6 . Thus you have a brief account of what is implyed in this part of Christs Prophetical office , and how he performed it . Inference 1. If Jesus Christ who is now passed into the heavens be the great Prophet , and Teacher of the Church ; hence we Justly infer the continual necessity of a standing Ministry in the Church . For by his Ministers he now teacheth us , and to that intent hath fixed them in the Church , by a firm constitution , there to remain to the end of the world , Matth. 28. ult . He teacheth men no more personally , but Ministerially . His Ministers supply the want of his personal presence , 2 Cor. 5.20 . We pray you in Christs stead . These offices he gave the Church at his Ascention , ( i. e. ) when he ceased to teach them any longer with his own lips . And so set them in the Church that their succession shall never totally fail . For so that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath set , 1 Cor. 12.28 . Plainly implyes . They are set by a sure establishment , a firm and unalterable constitution , even as the times and seasons , which the Father hath put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own power . It 's the same word . And it 's well they are so firmly set and fixed there , for how many adversaries in all ages have endeavoured to shake the very office it self : Pretending that it 's needless to be taught by men , and wresting such Scriptures as these to countenance their errour , Ioel. 2.28 , 29. I will pour out my Spirit upon all flesh , and your Sons and Daughters shall Prophesie , &c. And Ier. 31.34 . They shall teach no more every man his neighbour , and every man his brother , saying , know the Lord , for they shall all know me from the least of them , to the greatest of them . As to that of Ioel it is answered , that if an Old Testament Prophesie , may be understood according to a New Testament interpretation , then that Prophesie doth no way oppose , but confirm the Gospel Ministry . How the Apostle understood the Prophet in that his Prophesie may be seen in Acts 2.16 . When the Spirit was poured out on the day of Pentecost upon the Apostles . And surely he must be a confident person indeed , that thinks not an Apostle to be as good an Expositer of the Prophet as himself . And for that in Ier. 31. we say , First , that if it conclude against ministerial teachings , it must equally conclude against Christian Conferences . Secondly , We say that cannot be the sence of one Scripture , which contradicts the same sence of other Scriptures . But so would this , Eph. 4.11 , 12. 1 Cor. 12.28 . And thirdly , We say the sence of that Text is not negative , but comparative . Not that they shall have no need to be taught any truth ; but no such need to be taught the first truths . That there is a God. And who is this true God. They shall no more teach every man his brother saying know the Lord , for they shall all know me . To conclude , God hath given Ministers to the Church for conversion , and edification work ; till we all come into the unity of the Faith , to a perfect man , Ephes. 4. 11 , 12. So that when all the Elect are converted , and all those Converts become perfect men ; when there is no errour in Judgement , or practice ; and no seducer to cause it , then , and not till then , will a Gospel-Ministry be useless . But ( as it 's well observed ) there is not a man that opposes a Gospel Ministry , but the very being of that man is a sufficient argument for the continuance of it . Inference 2. If Christ be the great Prophet of the Church , and such a Prophet , then it follows , That the weakest Christians need not be discouraged at the dulness , and incapacity they find in themselves . For Christ is not only a patient and condescending Teacher , but he can also ( as he often hath done ) reveal that to babes which is hid from the wise and learned , Matth. 11.25 . The testimonies of the Lord are sure , making wise the simple , Psal. 19.7 . Yea , and such as you are , the Lord delights to chuse ; that his grace may be the more conspicuous in your weakness , 1 Cor. 1.26 , 27. You will have nothing of your own to glory in . You will not say as a proud wretch once said , Ego , & Deus meus . I , and my God did this . Jesus Christ affects not social glory . He will not divide the praise with any . Well then , be not discouraged . Others may know more in other things than you , but you are not incapable of knowing so much as shall save your souls , if Christ will be your Teacher . In other knowledge they excell you , but if ye knew Jesus Christ , and the truths as it is in him , one drop of your knowledge , is worth a whole Sea of their gifts . One truth suckt by Faith and Prayer from the breast of Christ , is better than ten thousand dry notions beaten out by wracking the understanding . It 's better in kind , the one being but natural , the other Supernatural , from the saving Illuminations , and inward teachings of the Spirit . And so is one of those better things that accompany Salvation . It 's better in respect of effects . Other knowledge leaves the heart as dry , barren , and unaffected as if it had it's seat in another mans head : but that little you have been taught of Christ , sheds down its gracious influences upon your affections , and slides sweetly to your melting hearts . So that as one prefer'd the most despicable work of a plain ru●tick Christian , before all the Triumphs of Alexander and Caesar ; much more ought ye to prefer , one saving manifestation of the Spirit , to all the powerless Illuminations of natural men . Inference 3. If Christ be the great Prophet and Teacher of the Church , it follows , that Prayer is a proper means for the increase of knowledge . Prayer is the Goden Key which unlocks that treasure . When Daniel was to expound that secret which was contained in the Kings Dream , about which the Chaldean Magicians had rackt their brains to no purpose ; what course doth Daniel take ? Why , he went to his house ( saith the Text ) Dan. 2.17 , 18. And made the thing known to Hananiah , Mishael and Azariah his companions : that they would desire mercies of the God of Heaven concerning this secret . And then was the secret revealed to Daniel . Luther was wont to say three things make a Divine , Meditation , Temptation , and Prayer . Holy Mr. Bradford was wont to study upon his knees . Those truths that are got by Prayer , leave an unusual sweetness upon the heart . If Christ be our Teacher , it becomes all his Saints to be at his Feet . Inference 4. If Christ be the great Prophet , and Teacher of the Church , We may thence discern and Iudge of Doctrines , and it may serve us as a test to try them by . For such as Christ is , such are the Doctrines that flow from him Every errour pretends to derive it self from him ; but as Christ was holy , humble , heavenly , meek , peaceful , plain , and simple , and in all things alien , yea contrary to the wisdom of the world , the gratifications of the flesh : such are the truths which he teacheth . They have his Character and Image ingraven on them . Would you know then whether this , or that Doctrine be from the Spirit of Christ or no , Examine the Doctrine it self by this rule . And whatsoever Doctrine you find to incourage and countenance sin , to exalt self , to be accommodated to earthly designs and interests , to wrap and bend to the humours and Lusts of men ; in a word , what Doctrine soever directly , and as a proper cause makes them that profess it , carnal , turbulent , proud , sensual , &c. You may safely reject it , and conclude this never came from Jesus Christ. The Doctrine of Christ is after godliness . His truth sanctifies . There is a gustus Spiritualis judicii , a Spiritual taste , by which those that have their sences exercised , can distinguish things that differ . The Spiritual man Iudgeth all things , 1 Cor. 2.15 . His ear tryes words , as his mouth tasteth meats , Job 34.3 . Swallow nothing ( let it come never so speciously ) that hath not some relish of Christ , and holyness in it . Be sure Christ never reveal'd any thing to men , that derogates from his own glory ; or prejudices , and obstructs the ends of his own Death . Inference 5. And as it will serve us for a test of Doctrines , so it serves for a test of Ministers , and hence you may Judge who are authorized , and sent by Christ the great Prophet , to declare his will to men . Surely , those whom he sends have his Spirit in their Hearts , as well as his words in their Mouths . And according to measures of grace received , they faithfully endeavour to fullfil their Ministry for Christ , as Christ did for his Father , as my Father hath sent me , ( saith Christ ) so send I you , Joh. 20.21 . They take Christ for their pattern in the whole course of their Ministration , and are such as sincerely endeavour to imitate the great Shepherd , in these six particulars following . First , Jesus Christ was a faithful Minister , the faithful , and true witness , Rev. 1.5 . He declared the whole mind of God to men . Of him it was Prophetically said , Psal. 40.10 . I have not hid thy righteousness within my heart , I have declared thy faithfulness , and thy Salvation , I have not concealed thy loving kindness and thy truth from the great congregation . To the same sence , and almost in the same words , the Apostle Paul professed in Acts 20.20 . I have kept back nothing that was profitable unto you , and vers . 35. I have shewed you all things . Not that every faithful Minister doth in the course of his Ministry , anatomize the whole body of truth , and fully expound and apply each particular to the People , no , that is not the meaning , but of those Doctrines which they have opportunity of opening , they do not out of fear , or to accommodate and secure base low ends , withhold the mind of God , or so corrupt and abuse his words , as to subject truth to their own or other mens Lusts. They Preach not as pleasing men , but God , 1 Thes. 2.4 . For if we yet please men , we cannot be the servants of Christ , Gal. 1.10 . Truth must be spoken , though the greatest on earth be offended . Secondly , Jesus Christ was a tender hearted Minister . Full of compassion to souls . He was sent to bind up the broken in heart , Isa. 61.1 . He was full of bowels to poor sinners . He grieved at the hardness of mens hearts , Mark 3.5 . He mourned over Ierusalem and said , O Ierusalem , Ierusalem , how oft would I have gathered thy Children as a Hen gathers her brood under her wings ! Matth. 23.37 . His bowels yearned , when he saw the multitude as Sheep having no Shepherd , Matth. 9.36 . These bowels of Christ must be in all the under Shepherds . God is my witness ( saith one of them ) how greatly I long after you all in ( or after the pattern of ) the bowels of Christ Iesus , Phil. 1.8 . He that shews a hard heart , unaffected with the dangers and miseries of souls , can never shew a commission from Christ to authorize him , for ministerial work . Thirdly , Jesus Christ was a laborious painful Minister , he put a necessity on himself to finish his work in his day . A work infinitely great , in a very little time , Ioh. 9.4 . I must work the works of him that sent me , while it is day , the night cometh when no man can work . O how much work did Christ do , in a little time on earth ! He went about doing good , Acts 10.38 . He was never idle . When he sits down at Iacobs Well , to rest himself being weary , presently he falls into his work , Preaching the Gospel to the Samaritaness . In this must his Ministers resemble him . Striving according to his working , that worketh in them mightily , Col. 1.28 , 29. An idle Minister seems to be a contradiction in adjecto , as who should say , a dark light . Fourthly , Iesus Christ delighted in nothing more than the success of his Ministry . To see the work of the Lord prosper in his hand , this was meat and drink to him . When the seventy returned , and reported the success of their first Embassie ; Lord , even the Devils are subject to us through thy name . Why , saith Christ ; I behold Satan fall as lightning from heaven . As if he had said , you tell me no news , I saw it when I sent you out at first . I know the Gospel would make work where it came . And in that hour Iesus rejoyced in Spirit , Luk. 10.17 , 18 , 21. And is it not so with those sent by him ? Do'nt they value the success of their Ministry at an high rate ? it is not ( saith one ) the expence , but the recoyling of our labours back again upon us , that kills us . Ministers would not die so fast , nor be gray-headed so soon , could they but see the travel of their Souls . My littlle Children ( saith Paul ) of whom I travel again in birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , till Christ be formed in you , Gal. 4.19 . As for those that have the name of Shepherds only , who visit the flock only once a year , about shearing time : who have the instruments of a foolish Shepherd ( ●f●rcipes & mulctra ) the shears and pail , Zech. 11.15 . Woful will be their condition , at the appearing of this great Shepherd . Fifthly , Iesus Christ was a Minister that lived up to his Doctrine . His Life and Doctrine harmonized in all things . He pressed to holiness in his Doctrine , and was the great Pattern of holiness in his Life , Matth. 11.28 . Learn of me , I am meek and lowly . And such his Ministers desire to approve themselves , Phil. 4.9 . What ye have heard , and seen in me , that do . He Preacht to their eyes , as well as ears . His Life was a Comment on his Doctrine . They might see holiness acted in his Life , as well as sounded by his lips . He Preacht the Doctrine , and lived the Application . Sixthly , Lastly ; Iesus Christ was a Minister that minded and maintained sweet , secret communion with God , for all his constant publick labours . If he had been Preaching and healing all the day , yet he would redeem time from his very sleep to spend in secret Prayer , Matth. 14.23 . When he had sent the multitude away , he went up into a Mountain apart to pray ; and was there alone . O blessed pattern ! Let the keepers of the Vineyards , remember they have a Vineyard of their own to keep . A Soul of their own that must be lookt after ; as well as other mens . Those that in these things imitate Christ , are surely sent to us from him , and are worthy of double honour . They are a choice blessing to the people . The TENTH SERMON . LUKE . XXIV . XLV . Then opened he their understandings , &c. KNowledge of Spiritual things is well distinguished into intelectual , and practical . The first hath its seat in the mind , the latter in the heart . This later Divines call a knowledge peculiar to Saints , and in the Apostles Dialect it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 3.8 . The eminency , or excellency of the knowledge of Christ. And indeed there is but little excellency in all those pretty notions which furnish the Lips with discourse , unless by a sweet and powerful influence , they draw the conscience and will to the obedience of Christ. Light in the mind is necessarily antecedent to the sweet and heavenly motions and mountings of the affections . For the farther any man stands from the light of truth , the farther he must needs be from the heat of comfort . Heavenly quicknings are begotten in the heart , while the Sun of righteousness spreads the beams of truth into the understanding ; and the Soul sits under those its wings . Yet all the light of the Gospel spreading and diffusing it self into the mind , can never savingly open and change the heart , without an other Act of Christ upon it ; and what that is , the Text informs you . Then opened be their understandings , that they might understand the Scriptures . In which words we have both an Act of Christ upon the Disciples understandings , and the immediate end , and scope of that Act. First , Christs Act upon their understandings . He opened their understandings . By understanding is not here meant the mind only , in opposition to the heart , will , and affections ▪ but these were opened by and with the mind . The mind is to the heart as the door to the house . What comes into the heart , comes in at the understanding , which is introductive to it , and although truths sometimes goes no farther then the Entry , never penetrates the hearts , yet here this effect is undoubtedly included . Expositers make this expression paralel to that in Acts 16.14 . The Lord opened the heart of Lydia . And it is well observed that it is one thing to open the Scriptures , that is to expound them , and give the meaning of them ; as Paul is said to do in Acts 18.3 . And another thing to open the mind , or heart as it is here . There are as a learned man truly observes two doors of the Soul bard against Christ. The understanding by ignorance , and the heart by hardness ; both these are opened by Christ. The former is opened by the Preaching of the Gospel , the other by the internal operation of the Spirit . The former belongs to the first part of Christs Prophetical office , opened in the former ; the later to that special internal part of his Prophetical office , to be opened in this Sermon . And that it was not a naked Act upon their minds only , but that their hearts and minds did work in fellowship , being both touched by this Act of Christ , is evident enough by the effects mentioned vers . 52.53 . They returned to Ierusalem with great Ioy , and were continually in the Temple praising and blessing God. It is confessed that before this time Christ had opened their hearts by conversion , and this opening is not to be understood simply , but secundum quid , in reference to those particular truths in which till now they were not sufficiently informed and so their hearts could not be duly affected with them . They were very dark in their apprehensions of the death , and resurrection of Christ ▪ and consequently their hearts were sad and dejected about that which had befallen him vers . 17. but when he opened the Scriptures , and their understandings and heart together , then things appeared with another face , and they return blessing and praising God. Secondly , here is farther to be considered , the design and end of this Act upon their understandings . That they might understand the Scriptures . Where let it be marked Reader , that the teachings of Christ , and his Spirit , were never designed to take men off from the reading , studying , and searching of the Scriptures , as some vain Notionists have pretended opposing those things which are subordinated . But to make their studies and duties the more fruitful , beneficial , and effectual to their Souls . Or that they might this way receive the end and blessing of all their duties . God never intended to abolish his word , by giving his Spirit . And they are true Fanaticks ( as Calvin upon this place calls them ) that think , or pretend so . By this means he would at once impart more light , and make that they had before more operative and useful to them ; especially in such a time of need as this was . Hence we observe . DOCT. That the opening of the mind and heart , effectually to receive the truths of God , is the peculiar prerogative , and office of Iesus Christ. One of the great miseries under which lapsed nature labours , is spiritual blindness . Jesus Christ brings that eye-salve , which only can cure it . Rev. 3.18 . I counsel thee to buy of me eye-salve , that thou maist see . Those to whom the Spirit hath applied it , can say as it is 1 Ioh. 5.20 . We know that the Son of God is come , and hath given us an understanding ; that we may know him that is true , even in his Son Iesus Christ this is the true God , and eternal life . To the Spiritual illumination of a Soul it suffices not that the object be revealed , nor yet that man , the subject of that knowledge , have a due use of his own reason ; but it is further necessarie that the Grace and special assistance of the Holy Spirit be superadded , to open and molifie the heart , and so give it a due tast and relish of the sweetness of Spiritual truth . By opening the Gospel , he reveals truth to us , and by opening the heart in us . Now though this cannot be without that , yet it 's much more excellent to have truth revealed in us , than to us . This Divines call praecipuum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muneris Prophetici . The principal perfective effect of the Prophetical office . The special blessing promised in the new Covenant Heb. 8.10 . I will put my Laws in their mind , and write them in their hearts . For Explication of this part of Christs Prophetical office , I shall as in the former , shew what is included in the opening of the understanding . And by what acts Christ performs it . Now , to give you a brief account of what is included in this Act of Christ , take it in the following particulars . First , It implys the transcendent nature of Spiritual things , far exceeding the highest flight and reach of natural reason . Jesus Christ must by his Spirit open the understandings of men , or they can never comprehend such mysteries . Some men have strong natural parts , and by improvement of them , are become Eagle-eyed in the mysteries of nature . Who more acute than the Heathen sages ! yet to them the Gospel seemed foolishness 1 Cor. 1.20 . Austin confesses that before his conversion , he often felt his Spirit swell with offence , and contempt of the Gospel ; and he despising it , said dedignabar esse parvulus . He scorned to become a child again . Bradwardine , that profound Doctor , learned usque ad stuporem , even to a wonder ; professes that when he read Pauls Epistles he contemned them , because in them he found not a metaphysical wit. Surely it 's possible a man may with Berengarius , be able to dispute de omni scibili . Of every point of knowledge . To unravel nature , from the Cedar in Lebanon , to the Hysop on the wall ; and yet be as blind as a Bat , in the knowledge of Christ. * Yea it 's possible a mans understanding may be improved by the Gospel to a great ability in the literal knowledge of it ; so as to able to expound the Scriptures orthodoxly , and enlighten others by them ; as it is Matt. 7.22 . The Scribes and Pharisees were well acquainted with the Scriptures of the old Testament ; yea , such were their abilities , and esteem among the people for them , that the Apostle stiles them the Princes of this world . 1 Cor. 2.8 . And yet notwithstanding Christ truly calls them , blind guides , Matt. 23. Till Christ open the heart , we can know nothing of him , or of his will , as we ought to know it . So experimentally true is that of the Apostle , 1 Cor. 2.14 , 15. The natural man receiveth not the things of the spirit of God , for they are foolishness to him ; neither can he know them , because they are spiritually discerned . But he that is spiritual , Iudgeth all things ; yet he himself is Iudged of no man. The spiritual man can Judge and discern the carnal man , but the carnal man wants a faculty , to Judge of the spiritual man. As a man that carries a dark Lanthorn , can see another by its light ; but the other cannot discern him . Such is the difference betwixt persons whose hearts Christ hath , or hath not opened . Secondly , 2 Christ opening the understanding implys the insufficiency of all external means , how excellent so ever they are in themselves ; to operate savingly upon men till Christ by his power open the soul , and so makes them effectual . What excellent Preachers were Isaiah and Ieremiah to the Jews ? the former spake of Christ more like an Evangelist of the new , than a Prophet of the old Testament . The later was a most convictive and pathetical Preacher ; yet the one complains Isai. 53.1 . Who hath believed our report ? and to whom is the arm of the Lord revealed ! the other laments the successlesness of his Ministry , Ier. 6.28 . The bellows are burnt , the lead is consumed of the fire , the founder melteth in vain . Under the new Testament what people ever enjoyed such choice helps & means , as those that lived under the Ministry of Christ , and the Apostles ? yet how many remained still in darkness ? Matt. 11.27 . We have piped to you , but ye have not danced ; we have mourned unto you , but ye have not lamented . Neither the delightful ayrs of mercy , nor the doleful ditties of Judgment could affect , or move their hearts . And indeed if you search into the reason of it , you will be satisfied ; that the choicest means can do nothing upon the heart , till Christ by his spirit open it , because ordinances work not as natural causes do : for then the effect would always follow , unless miraculously hindred , and it would be equally wonderful that all that hear should not be converted , as that the three Children should be in the fiery Furnace so long , and yet not be burned ; no , it works not as a natural , but as amoral cause ; whose efficacy depends on the gracious and arbitrary concurrence of the spirit . The wind bloweth where it listeth , Joh. 3.8 . The ordinances are like the pool of Bethesda Iohn 5.4 . At a certain time an Angel came down and troubled the waters , and then they had a healing vertue in them . So the spirit comes down at certain times , in the word ; and opens the heart , and then it becomes the power of God to Salvation . So that when you see souls daily sitting under excellent and choice means , and remain dead still ; you may say as Martha did to Christ of her Brother Lazarus , Lord , if thou hadst been here , they had not remained dead . If thou hadst been in this Sermon , it had not been so in effectual to them . 3 Thirdly , it implys the utter impotency of man to open his own heart , and thereby make the word effectual to his own conversion , and Salvation . He that at first said let there be light , and it was so , must shine into our hearts , or they will never be savingly enlightned . 2 Cor. 4.6 . A double misery lies upon a great part of mankind viz. impotency and pride . They have not only lost the true liberty and freedom of their wills , but with it have so far lost their understanding and humility , as not to own it . But alas man is become a most impotent Creature by the fall . So far from being able to open his own heart , that he cannot know the things of the spirit , 1 Cor. 2.14 . Cannot believe , Iohn 6.44 . Cannot obey , Rom. 8.7 . Cannot speak one good word , Matt. 12.34 . Cannot thing one good thought , 2 Cor. 3.5 . Cannot do one good act , Iohn 15.5 . O what a helpless shiftless thing is a poor sinner ! suitably to this state of impotence , conversion is in Scripture cal'd regeneration Iohn 3.3 . A resurrection from the dead Eph. 2.5 . A creation Eph. 2.10 . A victory 2 Cor. 10.5 . Which doth not only imply man to be purely passive , in his conversion to God , but a renitency , and opposition made to that power which goes forth from God to recover him . Lastly , Christ opening the understanding imports his Divine power , 4 whereby he is able to subdue all things to himself . Who but God knows the heart ? who but a God can unlock and open it at pleasure ? no meer Creature , no not the Angels themselves ; who for their large understanding are Intelligencies : can command or open the heart . We may stand and knock at mens hearts , till our own ake ; but no opening till Christ come . He can fit a key to all the cross wards of the will , and with sweet efficacy open it ; and that without any force or violence to it . These things are carried in this part of his office . Consisting in opening the heart . Which was the first thing propounded for explication . Secondly , In the next place let us see by what acts Jesus Christ performs this work of his , and what way and method he takes to open the heart of Sinners . And there are two principal ways by which Christ opens the understandings and hearts of men . viz. By His word And spirit . First by his word to this end was Paul commissionated and sent to preach the Gospel , Act. 26.18 . To open their eyes , and turn them from darkness to light , and from the power of Satan to God. The Lord can if he pleases , accomplish this immediately ; but though he can do it , he will not do it ordinarily without means : because he will honour his own institutions . Therefore you shall observe , that when Lydia's heart was to be opened , there appeared unto Paul a man of Macedonia , who prayed him , saying , come over into Macedonia and help us . Act. 19.9 . God will keep up the reputation of his ordinances among men . And though he hath not tyed himself , yet he hath tyed us to them . Cornelius must send for Peter ; God can make the earth produce corn , as it did at first , without cultivation and labour ; but he that shall now expect it in the neglect of means , may perish for want of bread . Secondly , But the ordinances in themselves cannot do it , as I noted before ; and therefore Jesus Christ hath sent forth the Spirit , who is his Pro — Rex , his vicegerent to carry on this work upon the hearts of his Elect. And when the Spirit comes down upon Souls , in the administration of the ordinances ; he effectually opens the heart to receive the Lord Jesus , by the hearing of faith . He breaks in upon the understanding and conscience by powerful convictions , and compunctions ; so much that word . Iohn 16.8 . imports , he shall convince the world of Sin. Convince by clear demonstration such as inforces assent , so that the Soul can not but yeeld it to be so . And yet the door of the heart is not opened , till he have also put forth his power upon the will ; and by a sweet and secret efficacy overcome all it's reluctations , and the Soul be made willing in the day of his power . When this is done , the heart is opened . Saving light now shines in it ; and this light set up by the Spirit in the Soul is First , a new light , in which all things appear far otherwise than they did before . The name of Christ , and Sin ; the word Heaven and Hell have an other sound in that mans ears , than formerly they had . When he comes to read the same Scriptures , which possibly he had read an hundred times before , he wonders he should be so blind , as he was , to over look such great , weighty , and concerning things as he now beholds in them : and saith , where were mine eyes , that I could never see these things before ? Secondly , It is a very affecting light . A light that hath heat and powerful influences in it , which makes deep impressions on the heart . Hence they whose eyes the great Prophet opens , are said to be brought out of darkness , into his marvelous light . 1 Pet. 2.9 . The Soul is greatly affected with what it sees . The beams of light are contracted and twisted together in the mind , and being reflected on the heart and affections ; soon cause them to smoak , and burn . Did not our hearts burn within us , whilst he talked with us , and opened to us the Scriptures . Thirdly , And it is a growing light . Like the light of the morning which shines more and more , unto a perfect Day . Prov. 4.18 . When the Spirit first opens the understanding , he doth not give it at once a full sight of all truths , or a full sence of the power , sweetness , and goodness of any truth ; but the Soul in the use of means grows up to a greater clearness , day by day . It 's knowledge grows extensively in measure , and intensively in power and efficacy . And thus the Lord Jesus by his Spirit opens the understanding . Now the use of this follows in 5. practical deductions . Inference 1. If this be the work and office of Jesus Christ to open the understandings of men , Hence we infer , the misery that lyes upon those men , whose understandings , to this day , Iesus Christ hath not opened . Of whom we may say as it is , Deut. 29.4 . To this day Christ hath not given them eyes to see . Natural blindness whereby we are deprived of the light of this world , is sad ; but spiritual blindness is much more sad . See how dolefully their case is represented , 2 Cor. 4.3 , 4. But if our Gospel be hid , it is hid to them that are lost ; whose eyes the God of this world hath blinded ; lest the light of the glorious Gospel of Christ , who is the image of God , should shine unto them . He means a total and final concealment of the saving power of the word from them . Why , what if Jesus Christ withhold it , and will not be a Prophet to them ; what is their condition ? truly no better than lost men . It is hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are to perish , or be destroyed . This blindness like the covering of the face , or tying the handkerchief over the eyes ; is in order to their turning off into Hell. More particularly , because the point is of deep concernment let us consider , First , the Iudgement inflicted , and that 's spiritual blindness . A sore misery indeed . Not anuniversal ignorance of all truths ; O , no , in natural , and moral truths they are often times acute , and sharpe sighted men ; but in that part of knowledge which wrape up eternal life , Iohn 17.2 . there they are utterly blinded . As it 's said of the Iews upon whom this misery lies , that blindness in part is happened to Israel . They are learned and knowing persons in other matters , but they know not Jesus Christ , there is the grand and sad defect . Secondly , the subject of this Judgement , the mind ; which is the eye of the soul. If it were but upon the body , it would not be so considerable , this falls immediately upon the soul the noblest part of man , and upon the mind , the highest and noblest faculty of the soul ; whereby we understand , think and reason . This in Scripture is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit . The intellectual rational faculty ; which Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading , directive faculty : which is to the soul , what the natural eye 〈◊〉 to the body . Now the soul being the most active and restless thing in the world , always working ; and its leading directive power blind ; Judge what a sad and dangerous state such a soul is in . Just like a fiery high metled Horse , whose eyes are out , furiously carrying his rider among rocks , pits , and dangerous precipices . I remember Chrysostom speaking of the loss of a soul saith , that a loss of a member of the body , is nothing to it ; for saith he , if a man lose an eye , Ear , Hand , or Foot , there is another to supply its want . Omnia Deus dedit duplicia . God hath given us those members double animam verò unam , but he hath not given us two souls ; that if one be lost , yet the other may be saved . Surely it were better for thee , Reader , to have every member of thy body made the seat and subject of the most exqu●site racking torments , than for spiritual blindness to befall thy soul. Moreover , Thirdly , Consider the indiscernableness of this Iudgement , to the soul on whom it lies . They know it not ; no more than a man knows that he is asleep . Indeed , it 's the spirit of a deep sleep , poured out upon them from the Lord. Isa. 29.10 . Like that which befel Adam when God opened his side ; and took out a Rib. This renders their misery the more remediless . Because ye say you see , therefore your sin remaineth , Joh. 9.41 . Once more , Fourthly , Consider the tendency and effects of it . What doth this tend to , but eternal ruine ? For hereby we are cut off from the only remedy . The soul that 's so blinded , can neither see sin , nor a Saviour ; but like the Aegyptians during the palpable darkness , sits still ; and moves not after its own recovery . And as ruine is that to which it tends , so in order thereto , it renders all the ordinances and duties under which that soul comes altogether useless , and ineffectual to its salvation . He comes to the word , and sees others melted by it , but to him it signifies nothing . O what a heavy stroke of God is this ! most wretched is their case , to whom Jesus Christ will not apply this eye salve ; that they may see . Did you but understand the misery of such a state , if Christ should say to you as he did to the blind man , Matth. 20.33 . What wilt thou that I shall do for thee ? you would return , as he did ; Lord that my eyes may be opened . Inference 2. If Jesus Christ be the great Prophet of the Church , then surely he will take special care both of the Church , and the under shepherds appointed by him to feed them . Else both the objects , and instruments upon , and by which he executes his office , must fail , and consequently this glorious office be in vain . Hence he is said to walk among the golden Candlesticks , Revel . 1.13 . and Rev. 2.1 . to hold the Stars in his right hand . Jesus Christ instrumentally opens the understandings of men by the preaching of the Gospel ; and whilst there is an elect soul to be converted , or a convert to be farther illuminated , means shall not fail to accomplish it by . Inference 3. Hence you that are yet in darkness , may be directed to whom to apply your selves , for saving knowledge . It 's Christ that hath the soveraign eye salve ; that can cure your blindness . He only hath the key of the house of David , he openeth and no man shutteth . O that I might perswade you to set your selves in his way , under the ordinances , and cry to him , Lord , that my eyes may be opened . Three things are marvelously incouraging to you so to do . First , God the Father hath put him into this Office , for the cure of such as you be . Isa. 49.6 . I will give thee for a light to the Gentiles , that thou maist be my salvation to the ends of the earth . This may furnish you with an argument to plead for a cure . Why do you not go to God , and say , Lord , didst thou give Jesus Christ a Commission to open the blind eyes ? Behold me Lord , such a one am I , a poor , dark , ignorant soul. Didst thou give him to be thy salvation to the ends of the earth ? No place , nor people excluded from the benefit of this light ; and shall I still remain in the shadow of death ? O that unto me he might be a saving light also . The best and most excellent work that ever thou wroughtest , brings thee no glory , till it come into the light ; O let me see and admire it . Secondly , It 's incouraging to think , that Iesus Christ hath actually opened the eyes of them that were as dark and ignorant as you now are . He hath revealed those things to babes , that have been hid from the wise and prudent . Matth. 11.25 . The Law of the Lord is perfect making wise the simple . Psal. 19.7 . And if you look among those whom Christ hath enlightned , you will not find many wise after the flesh , many mighty , or Noble ; but the foolish , weak , base , and despised . These are they on whom he hath glorified the riches of his grace . 1 Cor. 26.27 . Thirdly , And is it not yet further incouraging to you ; that hitherto he hath mercifully continued you under the means of light ? Why is not the light of the Gospel put out ? Why are times and seasons of grace continued to you , if God have no further design of good to your souls ? Be not therefore discouraged but wait on the Lord in the use of means , that you may yet be healed . If you ask what can we do to put our selves into the way of the spirit , in order to such a cure ? I say that though you cannot do any thing that can make the Gospel effectual , yet the spirit of God can make those means you are capable of using effectual , if he please to concur with them . And it is a certain truth , that your inability to do what is above your power , doth no way excuse you from doing what is within the compass of your power to do . I know , no act that is saving , can be done without the concurrence of special grace , yea , and no act that hath a remote order and tendency thereunto , without a more general concourse of Gods assistance ; but herein he is not behind hand with you . Let me therefore advise . First , That you dilligently attend upon an able , faithful and searching ministry . Neglect no opportunity God affords you , for how know you but that may be the time of mercy to your souls : If he that lay so many years at the Pool of Bethesda , had been wanting but that hour when the Angel came down and troubled the waters , he had not been healed . Secondly , Satisfie not your selves with hearing , but consider what you hear . Allow time to reflect upon what God hath spoken to you . What power is there in man more excellent , or more appropriate to the reasonable nature , than its reflexive and self considering power ? There is little hope of any good to be done upon your souls , untill you begin to go alone ; and become thinking men and women . Here all conversion begins . I know a severer task can hardly be imposed upon a carnal heart . It 's a hard thing to bring a man , and himself together , upon this acccount . But this must be , if ever the Lord do your souls good . Psal. 4.4 . Commune with your own hearts . Thirdly , Labour to see , and ingenuously confess the insufficiency of all your other knowledge to do you good . What if you had never so much skill and knowledge in other mysteries ? What if you be never so well acquainted with the letter of the Scripture ? What if you had angelical illumination , this can never save thy soul. No , all thy knowledge signifies nothing , till the Lord shew thee by special light , the deplored state of thy own heart ; and a saving sight of Jesus Christ thy only remedy . Inference 4. Since then there is a common light , and special saving light which none but Christ can give , it 's therefore the concernment of every one of you , to try what your light is . We know ( saith the Apostle ) 1 Cor. 8.1 . that we all have knowledge . O but what , and whence is it ? Is it the light of life , springing from Jesus Christ ; that bright and morning star ? Or only such as the Devils and damned have ? These lights differ . First , in their very kinds , and natures . The one is Heavenly , supernatural , and spiritual : the other earthly , and natural ; the effect of a better constitution or education , Iam. 3.15 , 17. Secondly , They differ most apparently in their effects and operations . The light that comes in a special way from Christ , is humbling , abasing , and soul emptying light . By it a man sees the vileness of his own nature , and practice , which begets self loathing in him : but natural light on the contrary , puffs up , and exalts ; makes the heart swell with self conceitedness . 1 Cor. 8.1 . The Light of Christ is practical and operative , still urging the soul , yea , lovingly constraining it to obedience . No sooner did it shine into Pauls heart , but presently he asks , Lord what wilt thou have me to do ? Act. 9.6 . It brought forth fruit , in the Collossians , from the first day it came to them , Col. 1.6 . but the other spends it self in impractical notions , and is detained in unrighteousness . ● Rom. 1.18 . The light of Christ is powerfully transformative of its subjects changing the man in whom it is , into the same image , from glory to glory . 2 Cor. 3. ult . but common light leaves the heart as dead , carnal and sensual , as if no light at all were in it . In a word , All saving light endears Jesus Christ to the soul , and as it could not value him before it saw him , so when once he appears to the soul in his own light , he is appreciated and endeared unspeakably : then , none but Christ. All is but dung that he may win Christ. None in Heaven but him , nor on earth desirable in comparison of him . But no such effect flows from natural common knowledge . Thirdly , They differ in their Issues . Natural common knowledge vanisheth , as the Apostle speaks , 1 Cor. 13.8 . It 's but a May flower , and dies in its month . Doth not their excellency that is in them go away ? Job 4.21 . But this that springs from Christ , is perfected , not destroyed by death . It springs up into everlasting life . The soul in which it is subjected , carrys it away with it into glory . Ioh. 17.2 . this light is life eternal . Now turn in , and compare your selves with these rules . Let not false light deceive you . Inference 5. Lastly , How are they obliged to love serve and honour Iesus Christ , whom he hath enlightned with the saving knowledge of himself ? O that with hands and hearts lifted up to Heaven , ye would adore the free grace of Jesus Christ to your souls ! How many round about you have their eyes closed , and their hearts shut up ! How many are in darkness , and there are like to remain , till they come to the blackness of darkness ; which is reserved for them ? O what a pleasant thing is it for your eyes to see the light of this world ! but what is it for the eye of your mind to see God in Christ ? To see such ravishing sights as the objects of faith are ? And to have such a pledge as this given you of the blessed visions of glory : for in this light , you shall see light . Bless God , and boast not . Rejoyce in your light , but be not proud of it . And beware ye sin not against the best , and highest light in this world . If God were so incensed against the Heathens for disobeying the light of nature , what is it in you , to sin with eyes clearly illuminated with the purest light that shines in this world ? You know God charges it upon Solomon in 1 King. 11.9 . that he turned from the way of obedience , after the Lord had appeared unto him twice . Jesus Christ intended when he opened your eyes , that your eyes should direct your feet . Light is a special help to obedience , and obedience a singular help to increase your light . The ELEVENTH SERMON . HEB. IX . XXIII . It was therefore necessary that the partners of things in the Heavens should be purified with these , but the Heavenly things themselves , with better Sacrifices than these . SAlvation ( as to the actual dispensation of it ) is revealed by Christ as a Prophet , procured by him as a Priest , applied by him as a King : in vain is it revealed , if not purchased ; in vain revealed , and purchased , if not applied . How it is revealed both to us , and in us , by our great Prophet : hath been declared . And now from the Prophetical Office , we pass on to the Priestly Office of Jesus Christ ; who as our Priest , purchased our Salvation . In this Office is contained the grand relief for a soul distressed by the guilt of sin . When all other reliefs have been essayed , 't is the blood of this great sacrifice , sprinkled by faith upon the trembling conscience , that must cool , refresh , and sweetly compose , and settle it . Now seeing so great a weight hangs upon this Office , the Apostle industriously confirms , and commends it in this Epistle , and more specially in this ninth Chapter . Shewing how it was figured to the world by the Typical blood of the sacrifices , but infinitely excels them all . And as in many other most weighty respects , so principally in this ; that the blood of these Sacrifices did but purifie the Types , or patterns of the Heavenly things ; but the blood of this Sacrifice , purified or consecrated the Heavenly things themselves , signified by those Types . The words read , contain an Argument to prove the necessity of the offering up of Christ the great Sacrifice , drawn from the proportion betwixt the Types , and things Typified . If the Sanctuary , Mercy-seat , and all things pertaining to the service of the Tabernacle , was to be consecrated by blood ; those earthly , but sacred Types , by the blood of Bulls , and Lambs , &c. much more the Heavenly things shadowed by them , ought to be purified or consecrated by better blood , than the blood of beasts . The blood consecrating these , should as much excel the blood that consecrated those ; as the Heavenly things themselves , do in their own nature excel those earthly shadows of them . Look what proportion there is betwixt the Type , and Anti-Type ; the like proportion also is betwixt the blood that consecrates them . Earthly things with common , Heavenly things with the most excellent blood . So then , there are two things to be especially observed here . First , The nature of Christs death and sufferings , it had the nature , use , and end of a Sacrifice ; and of all Sacrifices the most excellent . Secondly , The necessity of his offering up , it was necessary to correspond with all the Types and prefigurations of it under the Law , but especially it was necessary for the expiating of sin , the propitiating of a justly incensed God , and the opening a way for reconciled ones to come to God in . The point I shall give you from it is ; DOCT. That the sacrifice of Christ our high Priest , is most excellent in it self ; and most necessary for us . Sacrifices are of two sorts , Eucharistical ; or thank-offerings , in testification of homage , duty and service ; and in token of gratitude for mercies freely received : and Ilastical , or expiatotory ; for satisfaction to Justice , and thereby the attoning and reconciling of God. Of this last kind , was the sacrifice offered by Jesus Christ for us . To this Office he was called by God , Heb. 5.5 . in it he was confirmed by the unchangeable oath of God , Psal. 110.4 . for it he was singularly qualified by his incarnation , Heb. 5.6 , 7. and all the ends of it he hath fully answered . Heb. 9.11 , 12. My present design is from this Scripture to open the general nature and absolute necessity of the Priesthood of Christ. Shewing what his Priesthood implys in it , and how all this was indispensably necessary , in order to our recovery , from the deplorable state of sin and misery . First then , we will consider what it supposes , and implies . And then , wherein it consists . And there are six things which it either presupposeth or necessary includeth in it . 1 First , At first sight , it supposes mans revolt and fall from God ; and a dreadful breach made thereby , betwixt God and him ; else no need of an attoning sacrifice . If one dyed for all , then were all death . 2 Cor. 5.14 . dead in Law , under sentence to dye , and that eternally . In all the sacrifices from Adam to Christ , this was still preached to the world ; that there was a fearful breach betwixt God , and man ; and that even so justice required our blood should be shed . And the fire flaming on the Altar which wholy burnt up the sacrifice , was a lively Emblem of that fiery indignation , that should devour the Adversaries . But above all , when Christ that true and great sacrifice was offered-up to God , then was the fairest glass that ever was in the world , set before us ; to see our sin , and misery by the fall in . Secondly , His Priesthood supposes the unalterable purpose of God to take vengeance for sin ▪ He will not let it pass . I will not determine what God could do in this case , by his absolute power ; but I think it is generally yielded , that by his ordinate power , he could do no less than punish it , in the person of the sinner , or of his surety . Those that contend for such a forgiveness , as is an Act of Charity , like that whereby private persons forgive one another , must at once suppose God to part with his right , cedendo de jure suo , and also render the satisfaction of Christ altogether useless , as to the procurement of forgiveness . Yea , rather an obstacle , than a means to it . Surely the nature and truth of God , oblige him to punish sin . He is of purer eyes , than to look upon iniquity , 1 Heb. 13. And beside , the word is gone out of his mouth ; that the sinner shall dye . Thirdly , The Priesthood of Christ , presupposeth the utter impotency of man to appease God ; and recover his favour by any thing he could do , or suffer . Surely God would not come down , to assume a body to dye ; and be offered up for us ; if at any cheaper rate it could have been accomplished . There was no other way to recover man , and satisfie God. Those that deny the satisfaction of Christ , and talk of his dying to confirm the truth ; and give us an example of meekness , patience , and self-denyal ; affirming these to be the sole ends of his death , do not only therein root up the foundation of their own comfort , peace and pardon ; but most boldly impeach , and tax the infinite Wisdom . God could have done all this at a cheaper rate . The sufferings of a meer creature , are able to attain these ends . The death of the Martyrs did it . But who by dying can satisfie , and reconcile God ? What creature can bring him an adequate and proportionable value for sin ? Yea , for all the sin that ever was or shall be transmitted to the natures , or committed by the persons of all Gods Elect ; from Adam , to the last that shall be found alive at the Lords coming ? Surely , none , but Christ , can do this . Fourthly , Christs Priesthood implys the necessity of his being God-man . It was necessary he should be a man in order to his passion , compassion , and derivation of his righteousness , and holiness to men . Had he not been man , he had had no sacrifice to offer , no soul , or body to suffer in . The Godhead is impatible , immortal , and above all those sufferings and miseries Christ felt for us . Besides , his being man fills him with bowels of compassion , and tender sense of our miseries . This makes him a merciful , and faithful High-Priest . Heb. 4.15 . And not only fits him to pity , but to sanctifie us also ; for he that sanctifieth , and they that are sanctified , are both of one . Heb. 2.11 , 14 , 17. And as necessary it was our High-Priest should be God , since the value and efficacy of of his sacrifice , results from thence . Fifthly , The Priesthood of Christ implies the extremity of his sufferings . In sacrifices , you know , there was a destruction , a kind of Annihilation of the Creature , to the glory of God. The sheding of the creatures blood , and burning its flesh with fire , was but an umbrage , or faint resemblance of what Christ endured , when he made his soul an offering for sin . Sixthly and Lastly , It implies the gratious design of God , to reconcile us at a dear rate to himself , in that he called , and confirmed Christ in his Priesthood , by an oath ; and thereby laid out a sacrifice of infinite value for the world . Sins for which no sacrifice is allowed are desperate sins . And the case of such sinners is helpless . But if God allow , yea and provide a sacrifice himself ; how plainly doth it speak his intentions of peace and mercy ? These things are manifestly presupposed , or implyed in Christs Priesthood . This Priesthood of Christ is that function wherein he comes before God in our name , and place ; to fulfil the Law , and offer up himself to him a sacrifice of reconciliation , for our sins ; and by his intercession to continue and apply the purchase of his blood to them for whom he shed it . All this is contained in that famous Scripture , Heb. 10.7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. or more briefly . The Priesthood of Christ is that whereby he expiated the sins of men , and obtained the favour of God for them . Col. 1.20 , 22. Rom. 5.10 . But because I shall insist more largely upon the several parts and fruits of this office , it shall here suffice to speak thus much as to its general nature ; which was the first thing proposed for explication . The necessity of Christs Priesthood comes next to be opened . Touching which , I affirm , according to the Scriptures ; It was necessary in order to our salvation , that such a Priest , should , by such a Sacrifice , appear before God for us . The truth of this assertion will be cleared by these two principles , which are evident in the Scripture , viz. That God stood upon full satisfaction , and would not remit one sin without it . And that fallen man is totally uncapable , of tendring him any such satisfaction . Therefore Christ who only can , must do it ; or we perish . First , God stood upon full satisfaction , and would not remit one sin without it . This will be cleared from the nature of sin . And from the veracity and wisdom of God. First , From the nature of sin , which deserves that the sinner should suffer for it . Penal evil , in a course of Justice , follows moral evil . Sin and sorrow ought to go together . Betwixt these is a necessary connexion . Rom. 6.23 . The wages of sin is death . Secondly , The veracity of God requires it . The word was gone out of his mouth . Gen. 2.17 . In the day that thou eatest thereof , thou shalt surely dye . From that time he was instantly and certainly obnoxious and lyable to the death of soul and body . The Law pronounces him cursed that continues not in all things that are written therein to do them . Gal. 3.9 . Now though mans threatnings are often vain , and insignificant things ; yet Gods shall surely take place . Not one tittle of the Law shall fail , till all be fulfilled . Matth. 5.18 . God will be true in his threatnings , though thousands , and millions perish . Thirdly , The wisdom of God , by which he governs the rational world , admits not of a dispensation , or relaxation of the threatnings , without satisfaction . For as good no King , as no Laws for government . As good no Law , as no penalty . And as good no penalty , as no execution . To this purpose one well observes . It 's altogether undecent , especially to the wisdom and and righteousness of God , that that which provoketh the execution , should procure the abrogation of his Law. That that should supplant and undermine the Law , for the alone preventing whereof , the Law was before established . How could it be expected , that ●en should fear and tremble before God ; when they should find themselves more feared than hurt , by his threats against sin ? So then , God stood upon satisfaction , and would admit no treaty of peace , on any other ground . Let none here object , that reconciliation upon this only score of satisfaction , is derogatory to the riches of grace : or that we allow not God , what we do men ; viz. to forgive an injury freely , without satisfaction . Free forgiveness to us , and full satisfaction made to God ; by Jesus Christ for us ; are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things inconsistent with each other : as in its proper place , shall be fully cleared to you . And for denying that to God , which we allow to men ; you must know , that man and man stands on even ground . Man is not capable of being wronged , and injured by man , as God is by man. There is no compare betwixt the nature of the offences . To conclude , man only can freely forgive man , in a private capacity ; so far as the wrong concerns himself ; but ought not to do so , in a publick capacity , as he is a Judge , and bound to execute justice impartially . God is our Law-giver , and Judge . He will not dispense with violations of the Law , but strictly stands on compleat satisfaction . Secondly , Man can tender to God no satisfaction of his own for the wrong done by his sin . He finds no way to compensate , and make God amends ; either by doing , or by suffering his will. First , Not by doing . This way is shut up to all the world . None can satisfie God , or reconcile himself to him this way . For its evident our best works are sinful . All our righteousness as filthy rags , Isa. 64.6 . And it 's strange any should imagine , that one sin , should make satisfaction for another : if it be said , not what is sinful in our duties , but what is spiritual pure and good , may ingratiate us with God. It is at hand to reply , that what is good in any of our duties , is a debt we owe to God ; yea , we owe him perfect obedience ; and it is not imaginable , how we should pay one debt , by another . Quit a Farmer , by contracting a new engagement : if we do any thing that is good , we are beholding to grace for it . Ioh. 15.5 . 2 Cor. 3.5 . 1 Cor. 15.10 . In a word , those that have had as much to plead on that score , as any now living , have quitted , and utterly given up all hopes of appeasing and satisfying the justice of God that way . It 's like , holy Iob feared God , and eschued evil as much as any of you ; yet he saith , Job 9.20 , 21. If I justifie my self , mine own mouth shall condemn me ; if I say I am perfect , it shall also prove me perverse . Though I were perfect , yet would I not know my soul ; I would despise my life . It may be David was a man as much after the heart of God , as you ; yet he said , Psal. 143.2 . Enter not into judgement with thy servant , for in thy sight shall no man living be justified . It 's like Paul lived as holy , heavenly , and fruitful a life , as the best of you ; and far , far beyond you ; yet he saith , 1 Cor. 4.4 . I know ( or am conscious to my self ) of nothing , yet am I not thereby justified . His sincerity might comfort him , could not justifie him . And what need I say more , the Lord hath shut up this way to all the world . And the Scriptures speak it roundly , and pl●●●ly ; Rom. 3.20 . Therefore by the deeds of the Law ; there shall no flesh be justified in his sight . Compare Gal. 3.21 . Rom. 8.3 . Secondly , And as man can never reconcile himself to God by doing , so neither by suffering . That is equally impossible . For no sufferings can satisfie God , but such as are proportionable to the offence we suffer for . And if so , an infinite suffering must be born . I say infinite , for so sin is ; an infinite evil , objectively considered , as it wrongs an infinite God. Now sufferings may be said to be infinite , either in respect of their weight , exceeding all bounds and limits . The letting out the wrath and fury of an infinite God. Or in respect of duration , being endless and everlasting . In the first sense , no Creature can bear an infinite wrath . It would swallow us up . In the second , it may be born , as the damned do ; but then , ever to be suffering , is never to have satisfied . So that no man can be his own Priest , to reconcile himself to God , by what he can do , or suffer . And therefore , one that is able by doing , and suffering to reconcile him , must undertake it , or we perish . Thus you see plainly , and briefly ; the general nature and necessity of Christs Priesthood . From both these , several useful Corollarys , or practical deductions offer themselves . Corollary 1. This shews in the first place , the incomparable excellency of the reformed Christian Religion , above all other Religions known to , or professed in the world . What other Religions seek , the Christian Religion only finds ; even a solid foundation for true peace , and settlement of conscience . While the Iews seek it in vain , in the Law ; the Mahumetan , in his external and ridiculous observances ; the Papist in his own merits ; the Believer only finds it , in the blood of this great sacrifice : this , and nothing less than this , can pacifie a dis●●●●sed conscience , labouring under the weight of its own guilt . Conscience demands no less to satisfie it , than God demands to satisfie him . The grand inquest of conscience is ; Is God satisfied ? If he be satisfied , I am satisfied . Woful is the state of that man , that feels the worm of conscience nibling on the most tender part of the soul , and hath no relief against it . That feels the intollerable scalding wrath of God , burning within , and hath nothing to cool it . Hear me , you that slight troubles of conscience ; that call them fancies , and melancholly whimsies ; if you ever had had but one sick night for sin , if you had ever felt that shame , fear , horror , and despair which are the dismal effects of an accusing , and condemning conscience , you would account it an unspeakable mercy to hear of a way for the discharge of a poor sinner , from that guilt . You would kiss the feet of that messenger , that could bring you tydings of peace . You would call him blessed , that should direct you to an effectual remedy . Now , whoever thou art , that pinest away in thine iniquities ; that droopest from day to day under the present wounds , and dismal presages of conscience , know that thy soul and peace can never meet , till thou art perswaded to come to this blood of sprinkling . The blood of this sacrifice , speaks better things than the blood of Abel . The blood of this sacrifice , is the blood of God. Act. 20.28 . invaluably pretious blood . 1 Pet. 1.18 . one drop of it infinitely excels the blood of all other creatures . Heb. 10.4 , 5 , 6. Such is the blood that must do thee good . Lord , I must have such blood ( saith conscience ) as is capable of giving thee full satisfaction , or it can give me no peace . The blood of all the Cattle upon a thousand Hills , cannot do this . What is the blood of beasts , to God ? The blood of all the men in the world , can do nothing in this case . What is our polluted blood worth ? No no , it 's the blood of God , that must satisfie both thee , and me . Yea , Christs blood is not only the blood of God , but it 's blood shed in thy stead , and in thy place and room . Gal. 3.13 . He was made a curse for us . And so it becomes sin pardoning blood . Heb. 9.22 . Eph. 1.7 . Col. 1.14 . Rom. 3.26 . And consequently , conscience pacifying , and soul quieting blood . Col. 1.20 . Eph. 2.13 , 14. Rom. 3.26 . O bless God , that ever the news of this blood came to thine ears . With hands and eyes lifted up to Heaven , admire that grace , that cast thy lot in a place where this joyful sound rings in the ears of poor sinners . What had thy case been , if thy mother had brought thee forth in the desarts of Arabia , or in the wastes of America ! or what if thou hadst been nursed up by a Popish father , who could have told thee no other remedy when in distress for sin , but to go such a pilgrimage ; to whip and lash thy self , to satisfie an angry God! Surely the pure light of the Gospel shining upon this generation , is a mercy never to be duly valued , never to be enough prized . Corollary . 2. Hence also be informed of the necessity of faith , in order to a state and sense of peace with God. For to what purpose is the blood of Christ our sacrifice shed , unless it be actually and personally applyed , and appropriated by faith ? You know when the sacrifices under the Law were brought to be slain ; he that brought it , was to put his hand upon the head of his sacrifice , and so it was accepted from him , to make an attonement . Lev. 1.4 . Not only to signifie , that now it was no more his , but Gods ; the propriety being transferred by a kind of manumission ; nor yet that he voluntarily gave it to the Lord , as his own free act ; but principally it noted the putting off his sins , and the penalty due to him for them , upon the head of the sacrifice : and so it implyed in it an execration , as if he had said , upon thy head be the evil . So the Learned observe the Ancient Aegyptians were wont expresly to imprecate , when they sacrificed . If any evil be coming upon us , or upon Aegypt ; let it turn and rest upon this head , laying their hand at these words on the sacrifices head . And upon that ground saith the Historian , none of them would eat of the head of any living creature . You must also lay the hand of faith upon Christ your sacrifice , not to imprecate , but apply , and appropriate him to your own souls ; he having been made a curse for you . To this , the whole Gospel tends ; even to perswade sinners to apply Christ , and his blood to their own souls . To this he invited us , Matth. 11.28 . Come unto me ye that are weary and heavy laden ; and I will give you rest . For this end our sacrifice was lifted up upon the Altar . Joh. 3.14 , 15. As Moses lifted up the Serpent in the wilderness , so must the son of man be lifted up ; that whosoever believeth in him should not perish , but have everlasting life . The Effects of the Law , not only upon the conscience , filling it with torments , but upon the whole person , bringing death upon it ; are here shadowed out by the stingings of fiery Serpents ; and Christ by the brazen Serpent which Moses exalted for the Israelites , that were stun● to look unto . And as by looking to it , they were healed ; so by believing , or looking to Christ in faith , our souls are healed . Those that looked not to the Brazen Serpent , died infallibly ; so must all that look not to Jesus , our sacrifice , by faith . It 's true , the death of Christ is the meritorious cause of remission , but faith is the instrumental applying cause : and as Christs blood is necessary in its place , so is our faith in its place also . For to the actual remission of sin , and peace of conscience ; there must be a co-operation of all the causes of remission , and peace . As there is the grace and love of God , for an efficient , and impulsive cause ; and the death of Christ our sacrifice , the meritorious cause ; so of necessity there must be faith , the instrumental cause . And these concauses do all sweetly meet in their influences , and activities ; in our remission , and tranquility of conscience : and are all ( suo genere ) in their kind , and place absolutely necessary , to the procuring and applying of it . What the near that the blood of Christ is shed , if I have no interest in it , no saving influences from it ? O be convinvinced , this is the end , the business of life . Faith is the Phoenix grace , as Christ is the Phoenix mercy . He is the gift , Joh. 4.10 . And this is the work of God Ioh. 6.29 . the death of Christ , the offers and tenders of Christ , never saved one soul in themselves , without believing application . But wo is me , how do I see sinners either not at all toucht with the sense of sin , and so being whole need not the Physitian ; or if any be s●●●g , and wounded with guilt , how do they lick themselves whole , with their own duties , and reformations ! as Physitians say of wounds , let them but be kept clean , and nature will find balsom of its own , to heal them . If it be so in spiritual wounds , what need Christ to have left the Fathers bosom , and come down to dye in the quality and nature of a Sacrifice for us ? O , if men can but have health , pleasure , riches , honours , and any way make a shift to still a brawling conscience , that it may not check , or interrupt them in these enjoyments : Christ may go where he will , for them . And I am assured till God shew you the face of sin , in the glass of the Law. Make the Scorpions and fiery Serpents , that lurk in the Law , and in your own consciences , to come hissing about you , and smiting you with their deadly stings ; till you have had some sick nights , and sorrowful days for sin , you will never go up and down seeking an interest in the blood of this sacrifice , with tears . But Reader , if ever this be thy condition , then wilt thou know the worth of a Christ. Then thou wilt have a value for the blood of sprinkling . As I remember it 's storied of our Crook-back Richard , when he was put to a rout in a field battel , and flying on foot from his pursuing enemies ; he cried out , O now ( said he ) a Kingdom for a Horse . So wilt thou cry a Kingdom for a Christ. Ten thousand Worlds now if I had th●m , for the blood of sprinkling . Corollary . 3. Is Christ your High-Priest , and is his Priestood so indispensably necessary to your salvation ; then freely acknowledge your utter impotency to reconcile your selves to God , by any thing you can do , or suffer . And let Christ have the whole glory of your recovery ascribed to him . It 's highly reasonable , that he that laid down the whole price , should have the whole praise . If any man think , or say , he could have made an attonement for himself ; he doth therein cast no light reproach upon that profound wisdom , which laid the design of our redemption in the death of Christ. But of this I have spoken elsewhere . And therefore ; Corollary 4. In the last place I rather choose to perswade you to see your necessity of this Priest , and his most excellent sacrifice ; and accordingly to make use of it . The best of you have polluted natures , poisoned in the womb with sin ; those natures have need of this sacrifice . They must have the benefit of this blood to pardon and cleanse them , or be eternally damned . Hear me ye that never spent a tear for the sin of nature ; if the blood of Christ be not springled upon your natures , it had been better for you , that you had been the generation of beasts , the off-spring of Dragons or Toads . They have a contemptible , but not a vitiated , sinful nature as you have . Your Actual sins have need of this Priest , and his sacrifice to procure remission for them . If he take them not away by the blood of his cross , they can never be taken away . They will lie down with you in the dust . They will rise with you , and follow you to the Judgement seat ; crying we are thy works , and we will follow thee . All thy repentance and tears , shouldst thou weep as many tears as there be drops in the Ocean , can never take away sin . Thy duties , even the best of them , need this sacrifice . It is in the verture thereof that they are accepted of God. And were it not God had respect to Christs offering , he would not regard , or look towards thee , or any of thy duties . Thou couldst no more come near God , than thou couldst approach a devouring fire , or dwell with everlasting burnings . Well then , say I need such a Priest every way . Love him in all his offices . See the goodness of God in providing such a sacrifice for thee . Meat , drink and air not more necessary , to maintain thy natural life , than the death of Christ is to give , and maintain thy spiritual life . O then , let thy soul grow big whilst meditating of the usefulness and excellency of Christ , which is thus displaied and unfolded in every branch of the Gospel . And with a deep sence upon thy heart , let thy lips say , blessed be God , for Iesus Christ. The TWELFTH SERMON . HEB. X.XIV. For by one offering , he hath perfected for ever , them that are sanctified . AFter this more general view and consideration of the Priesthood of Christ , method requires that we come to a nearer , and more particular consideration of the parts thereof ; which are , his Oblation , and Intercession ; answerable to the double office of the High-Priest , offering the blood of the Sacrifices without the holy place , which Typed out Christs oblation : and then once a year , bringing the blood before the Lord , into the most holy place ; presenting it before the Lord , and with it sprinkling the mercy-seat , wherein the intercession of Christ , ( the other part , or Act of his Priesthood ) was in a lively manner Typified to us . My present business is , to open and apply the Oblation of Christ. The efficacy , and excellency whereof , is excellently illustrated by a comparison with all other oblations , in the precedent context ; and with a singular Encomium commended to us in these words , from the singularity of it . It is but one offering , one , not only specifically , but one numerically considered . But once offered , and never more to be repeated . For Christ dieth no more , Rom. 6.9 . He also commends it from the efficacy of it . By it he hath perfected , ( i. e. ) not only purchased a possibility of salvation , but all that we need to our full perfection . It brings in a most intire , compleat , and perfect righteousness . All that remains to make us perfectly happy , is but the full application of the benefits procured by this Oblation , for us . Moreover , it 's here commended from the extensiveness of it . Not being restrained to a few , but applicable to all the Saints , in all the ages , and places of the world . For this indefinite , them that are sanctified , is equivalent to a universal ; and is as much as if he had said , to all and every Saint , from the beginning , to the end of the world . Lastly , He commends it from its perpetuity . It perfects for ever . That is , it is of everlasting efficacy . It shall abide as fresh , vigorous , and powerful to the end of the world , as it was the first moment it was offered up . All runs into this sweet truth , DOCT. That the Oblation made unto God , by Iesus Christ , is of unspeakable value , and everlasting efficacy ; to perfect all them that are , or shall be Sanctified , to the end of the world . Out of this fountain flow all the excellent blessings that believers either have , or hope for . Had it not been for this , there had been no such things in rerum natura as Justification , Adoption , Salvation , &c. peace with God , and hopes of glory , pardon of sin , and divine acceptation : These and all other our best mercies , had been but so many entia rationis , meer conceits . A man ( as one saith ) might have haply imagined such things as these , as he may golden Mountains , and Rivers of liquid gold , and rocks of Diamonds : but these things could never have had any real existance extramentem , had not Christ offered up himself a Sacrifice to God for us . It is the blood of Christ , who through the eternal spirit , offered up himself without spot to God , that purges the Conscience from dead works . Heb. 9.14 . That is , from the sentence of condemnation and death , as it is reflected by Conscience , for our works sake . His appearing before God as our Priest , with such an offering for us ; is that which removes our guilt , and fear together . He appeared , to put away sin , by the sacrifice of himself . Heb. 9.26 . Now , for as much as the point before us , is of so great weight in it self , and so fundamental to our safety and comfort ; I shall endeavour to give you as distinct and clear an accompt of it , as can consist with that brevity , which I must necessarily use . And therefore Reader , apply thy mind attently to the consideration of this excellent Priest , that appears before God ; and the Sacrifice he offers ; with the properties and adjuncts thereof . The Person before whom he brings , and to whom he offers it . The Persons for whom he offers , and the end for which this Oblation is made . First , The Priest that appears before God with an Oblation for us , is Jesus Christ , God-man . The dignity of whose person dignified , and derived an inestimable worth to the offering he made . There were many Priests before him , but none like unto him ; either for the purity of his person , or the perpetuity of his Priesthood . They were sinful men , and offered for their own sins , as well as the sins of the people . Heb. 5.3 . But he was holy , harmless , undefiled , separate from sinners . Heb. 7.2 . He could stand before God , even in the eye of his Justice , as a Lamb without spot . Though he made his soul an offering for sin , yet he had done no iniquity , nor was any guile found in his mouth . Isa. 53.9 . And indeed his offering had done us no good , if the least taint of sin had been found on him . They were mortal men , that continued not by reason of death , Heb. 7.23 . But Christ is a Priest for ever . Psal. 110.4 . Secondly , The Oblation or offering he made , was not the blood of beasts , but his own blood . Heb. 9.12 . And herein he transcended all other Priests , that he had something of his own to offer . He had a body given him to be at his own dispose , to this use and purpose . Heb. 10.10 . He offered his body ; Yea , not only his body , but his soul was made an offering for sin . Isa. 53.10 . We had made a forfeiture of our souls and bodies by sin , and it was necessary the Sacrifice of Christ should be answerable to the debt we owed . And when Christ came to offer his Sacrifice , he stood not only in the capacity of a Priest , but also in the capacity of a surety ; and so his soul stood in the stead of ours , and his body in the stead of our bodies . Now the excellency of this Oblation will appear in the following adjuncts , and properties of it . This Oblation being for the matter of it the soul and body of Jesus Christ ; is therefore , First , Invaluably pretious . So the Apostle stiles it , 1 Pet. 1.19 . Ye were redeemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the pretious blood of the Son of God. And such it behoved him to offer . For it being offered as an expiatory Sacrifice , it ought to be aequivalent in its own intrinsick value , to all the souls and bodies that were to be redeemed by it . And so it was , and more also ; for there was a redundancy of value , an overplus of merit , which went to make a purchase for the redeemed ; as will be opened in its place . So that as one rich-Diamond , is more worth than a thousand Pebbles ; one piece of Gold , than a many Counters ; so the soul and body of one Christ , is much more excellent , than all the souls and bodies in the world . And yet , I dare not affirm as some do , that by reason of the infinite pretiousness of Christs blood ; one drop thereof had been sufficient to have redeemed the whole world : for if one drop had been enough , why was all the rest , even to the last drop shed ? Was God cruel , to exact more from him than was needful and sufficient ? Besides we must remember , that the passions of Christ which were inflicted on him as the curse of the Law ; these only are the passions which are sufficient for our redemption from the curse of the Law ; now , it was not a drop of blood , but death which was contained in the curse . This therefore was necessary to be inflicted . But surely as none but God can estimate the weight and evil of sin , so none but he can comprehend the worth and pretiousness of the blood of Christ , shed to expiate it . And being so infinitely pretious a thing which was offered up to God , it must , Secondly , Needs be a most compleat and alsufficient Oblation , fully to expiate the sins of all , for whom it was offered , in all ages of the world . The vertue of this Sacrifice reacheth backward as far as Adam , and reacheth forward to the last person of of the Elect springing from him . That the efficacy of it thus reached back to Adam , is plain ; for on the account thereof he is stiled the Lamb slain from the foundation of the world . Rev. 13.8 . And to the same sence a Judicious Expositor understands those words of Christ. Joh. 8.58 . before Abraham was I am . And look as the Sun at mid-day extends his light and influence , not only forward towards the West ; but also backward towards the East , where he arose : so did this most efficacious Sacrifice reach all the Elect in the vertue of it , who died before Christ came in the flesh . It is therefore but a vain cavil that some make against the satisfaction of Christ to render it needless ; when they say many w●re saved without it , even as many as were saved before the death of Christ. For they say , the effect cannot be before the cause , which is true of physical , but not of moral causes ; and such was Christs satisfaction . As for Example , a captive is freed out of prison from the time that his surety undertakes for him , and promises his Ransom ; here the Captive is actually delivered , though the ransom that delivered him , be not yet actually paid . So it was in this case . Christ had engaged to the Father to satisfie for them , and upon that security they were delivered . And the vertue of this Oblation not only reaches those believers that lived and died before Christs day ; but it extends it self forward , to the end of the world . Hence Heb. 13.8 . Christ is said to be the same , yesterday , to day , and for ever ; that is , he is not so a Saviour to us that now live , as that he was not their Saviour also , that believed in him before us from the beginning . Nor yet so a Saviour both to them and us , as that he shall not be the same to all that shall believe on him , to the worlds end . To the same sence are those words , Heb. 11.40 . rightly Paraphrased , God having povided some better thing for us , that they without us , should not be made perfect . q. d. God hath appointed the accomplishment of the promise of sending the Messiah , to be in the last times . That they ( viz. that lived before Christ ) should not be perfected ; that is justified , and saved , by anything done in their time , but by looking to our time , and Christs satisfaction made therein ; whereby they and we are perfected together . No tract of time can wear out the vertue of this eternal Sacrifice . It is as fresh vigorous and potent now , as the first hour it was offered . And though he actually offers it no more , yet he virtually continues it by his intercession now in Heaven . For there he is still a Priest. And therefore about sixty years after his Assention , when he gave the Revelation to Iohn , he appears to him in his Priestly garments . Rev. 1.13 . Cloathed in a garment down to the feet , and girt about the paps with a golden girdle : in illusion to the Priestly Ephod , and curious girdle . And as the vertue of this Oblation reaches backward , and forward , to all ages , and to all believers , so to all the sins of all Believers , which are fully purged and expiated by it . This no other Oblation could do . The legal Sacrifices were no real expiations , but rather remembrances of sins . Heb. 9.9 , 12. Heb. 10.3 . And all the vertue they had , consisted in their Typical relation to this Sacrifice . Gal. 3.23 . Heb. 9.13 . And separate from it were altogether weak , unprofitable , and insignificant things . Heb. 7.18 . but this blood cleanseth from all sins , 1 Ioh. 1.7 . all sin , originating , or originated , or actual flowing from them both . It expiates all fully , without exception , and finally , without revocation . So that by his being made sin for us , we are made not only righteous , but the righteousness of God in him . 2 Cor. 5.21 . Thirdly , and Lastly , to name no more ; being so pretious in it self , and so efficacious to expiate sin , it must needs be a most grateful Oblation to the Lord , highly pleasing and delightful in his eyes . And so indeed it is said . Eph. 5.2 . He gave himself for us , an offering , and a Sacrifice to God , for a sweet smelling savour . Not that God took any delight or content in the bitter sufferings of Christ , simply and in themselves considered ; but with relation to the end for which he was offered , even our redemption and salvation . Hence arose the delight and pleasure God had in it : this made him take pleasure in bruising him , Isa. 53.10 . God smelt a savour of rest in this Sacrifice . The meaning is , that as men are offended with a stench , and their stomachs rise at it ; and are on the contrary delighted with sweet odors and fragrancies , so the blessed God speaking after the manner of men , is offended and filled with loathing and abhorrence by our sins ; but infinitely pleased and delighted in the offering of Christ for them , which came up as an odor of a sweet smelling savour to him , whereof the costly perfumes under the Law , were Types and shadows . This was the Oblation . Thirdly , This Oblation he brings before God , and to him he offers it up . So speaks the Apostle Heb. 9.14 . through the eternal spirit , he offered himself without spot to God. As Christ sustained the capacity of a surety , so God of a Creditor ; who exacted satisfaction from him . That is , he required from him , as our surety the penalty due to us , for our sin . And so Christ had to do immediately with God , yea with a God infinitely wronged , and incensed by sin against us . To this incensed Majesty , Christ our Priest approacheth , as to a devouring fire , with his Sacrifice . Fourthly , The persons for whom , and in whose stead he offered himself to God , was the whole number of Gods Elect , which were given him of the Father ; neither more , nor less . So speak the Scriptures , He laid down his life , for the sheep . Joh. 10.15 . For the Church . Act. 20.28 . For the Children of God , Joh. 11.50 , 51 , 52. It is confessed there is sufficiency of vertue in this Sacrifice to redeem the whole world ; and on that account some Divines affirm , he is called the Saviour of the world , Joh. 40.42 . & alibi . We acknowledge also , that he purchased the services of others , beside the Elect , to be useful to them , as they many ways are . In which sense others take those Scriptures that speak so universally of the extent of his death . We also acknowledge that the Elect being scattered in all parts , and among all ranks of men in the world , and unknown to those that are to tender Jesus Christ to men by the Preaching of the Gospel : The stile of the Gospel ( as it was necessary ) is by such indefinite expressions , suited to the general tenders they are to make of him : But that the efficacy , and saving vertue of this alsufficient Sacrifice is coextended with Gods Election , so that they all , and no others can , or , shall reap the special benefits of it ; is too clear in the Scriptures , to be denyed . Eph. 5.23 . Ioh. 17.2 , 9 , 19 , 20. Ioh. 10.26 , 27 , 28. 1 Tim. 4.10 . Fifthly , The design and end of this Oblation was to attone , pacify , and reconcile God ; by giving him a full and adequate compensation , or satisfaction for the sins of these his Elect. So speaks the Apostle Col. 1.20 . And having made peace , through the blood of his cross ; by him to reconcile all things unto himself : by him I say , whether they be things in earth , or things in Heaven . So 2 Cor. 5.19 . God was in Christ , reconciling the world to himself . Reconciliation is the making up of that breach caused by sin , between us and God ; and restoring us again to his favour and friendship . For this end Christ offered up himself to God. I say , not for this end only , but more especially , hence it 's called : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiation , and so the Seaventy render that place , Num. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propitiating Ram. But here I would not be mistaken , as though the reconciliation were made only between us and God the Father , by the blood of the Cross : for we are reconciled by it to the whole Trinity . Every sin being against the divine Majesty , it must needs follow , that the three persons having the same divine Essence , must be all offended by the commission ; and so all reconciled by the expiation , and remission of the same . But reconciliation is said to be with the Father , because though the works of the Trinity ad extra be undivided , and what one doth all do ; and what is done to one , is done to all ; yet by this form and manner of expression ( as a learned man well observes ) the Scriptures point out the proper offices of each person . The Father receives us into favour , the Son mediates and gives the ransom , which procures it , the Spirit applies and seals this to the persons and hearts of believers . However , being reconciled to the Father , we are also reconciled to the Son and Spirit , as they are one God , in three persons . And if it be objected , that then Christ offered up a Sacrifice , or laid down a price to reconcile us to himself : I shall more fairly and directly meet with and satisfie that objection , when I come to speak of Christs satisfaction , which is one of the principal fruits of this his excellent Oblation . For present this may inform you about the nature , and pretious worth of Christs Oblation . The uses whereof follow , in these five practical Inferences . Inference . 1. Hence it follows , that actual Believers are fully freed from the gilt of their sins , and shall never more come under condemnation . The Obligation of sin is perfectly abolished by the vertue of this Sacrifice . When Christ became our Sacrifice , he both bare , and bare away our sins . First , It was laid upon him , then expiated by him . So much is imported in that word , Heb. 9.28 . Christ was once offered to bear the sins of many . To bear , the word is a full and emphatical word : signifying not only to bear , but to bear away . So Joh. 1.29 . behold the Lamb of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taketh away the sins of the world . Not only declaratively , or by way of manifestation to the Conscience ; but , really making a purgation of sin , as it is in Heb. 1.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word , a purgation being made , and not only declared . Now how great a mercy is this , that by him , all that believe should be justified from all things ; from which they could not be justified by the Law of Moses ? Act. 13.39 . What shall we call this grace ? Surely we should do somewhat more than admire it , and faint under the sense of such a mercy . Blessed is he whose transgression is forgiven , whose sin is covered . Psal. 32.1 . or Oh the blessedness , or felicities of him that is pardoned ! who can express the mercies , comforts , happiness of such a state as this ? Reader , let me beg thee , if thou be one of this pardoned number , to look over thy cancelled bonds , and see what vast sums are remitted to thee . Remember what thou wast in thy natural estate ; possibly thou wast in that black bill , 1 Cor. 6.3 . what , and yet pardoned ! fully and finally pardoned , and that freely as to any hand that thou hadst in the procurement of it ! what canst thou do less than fall down at the feet of free grace , and kiss those feet that moved so freely towards so vile a sinner ? It is not long since that thy iniquities were upon thee , and thou pinest away in them . Their guilt could by no creature power be separated from thy soul. Now they are removed from thee , as far as the East from the West ; Psal. 103.11 . So that when the East and West , which are the two opposite points of Heaven meet ; then thy soul , and its guilt may meet again together . O the unspeakable efficacy of Christs Sacrifice ! which extends to all sins ! 1 Joh. 1.7 . the blood of Christ cleanseth from all sins , sins past , and present without exception . And some Divines of good note affirm , all sins to come also , for saith Mr. Paul Baines original sin , in which all future sins are , as fruits in the root , is pardoned , and if these were not pardoned , they would void and irritate former pardons . And lastly it would derogate from the most plenary satisfaction of Christ. But the most say , and I think truly , that all the past sins of Believers , are pardoned without revocation . All their present sins , without exception , but not their sins to come by way of anticipation : and yet for them there is a pardon of course , which is applied on their repentance , and application of Christs blood ; so that none of them shall make void former pardons . O let these things slide sweetly to thy melting heart . Inference 2. From this Oblation Christ made of himself to God for our sins , we infer the inflexible severity of divine Iustice , which could be no other way diverted from us , and appeased but by the blood of Christ. If Christ had not presented himself to God for us , Justice would not have spared us . And if he do appear before God as our surety , it will not spare him , Rom. 8.32 . He spared not his Son , but delivered him up to death for us all . If forbearance might have been expected from any , surely it might from God , who is very pitiful and full of tender mercy . Jam. 5.11 . yet God in this case spared not . If one might have expected sparing mercy and abatement from any , surely Christ might most of all expect it from his own Father ; yet you hear God spared not his own Son. Sparing-mercy is the lowest degree of mercy ; yet it was denied to Christ. He abated him not a minute of the time appointed for his suffering , nor one degree of wrath he was to bear . Nay , though in the Garden Christ fell upon the ground , and sweet clodders of blood ; and in that unparallel'd Agony scrued up his spirit to the highest intention , in that pitiful cry , Father , if it be possible , let this cup pass : and though he brake out upon the Cross , in that heart rending complaint , my God , my God , why hast thou forsaken me ? Yet no abatement . Justice will not bend in the least ; but having to do with him on this account , resolves to fetch its pennyworths out of his blood . If this be so , what is the case of thy soul Reader , if thou be a man or woman , that hast no interest in this Sacrifice ? For , if these things be done ( in Christ ) a green tree , what will be done ( to thee ) the dry tree ? Luk. 23.31 . That is , if God so deal with me , that am not only innocent , but like a green and fruitful tree , full of all delectable fruits of holiness ; yet if the fire of his indignation thus seize upon me ; what will be your condition , that are both barren , and guilty ; void of all good fruit , and full of all unrighteousness , and so like dry seary wood , are fitted as fewel to the fire ? Consider with thy self man , how canst thou imagine thou canst support that infinite wrath that Christ grapled with in the room of Gods Elect ? He had the strength of a Deity to support him , Esa. 42.1 . behold my servant whom I uphold . He had the fulness of the Spirit , to prepare him . Isa. 61.11 . He had the ministry of an Angel , who came post from Heaven , to relieve him in his agony . Luk. 22.43 . He had the ear of his Father , to hear him ; for he cryed , and was heard in that he feared . Heb. 5.7 . He was assured of the victory , before the combat ; he knew he should be Justified : Isa. 50.8 . And yet for all this was sore amazed , and sorrowful even to death : and his heart was melted like wax , in the midst of his bowels : If the case stood thus with Christ , notwithstanding all these advantages he had to bear the wrath of God for a little time : How dost thou think , a poor worm as thou art , to dwell with everlasting burnings , or contend with devouring fire ? Luther saw ground enough for what he said , when he cryed out , I will have nothing to do with an absolute God ; ( i. e. ) with a God out of Christ. For , it is a fearful thing to fall into the hands of the living God. Wo and alas for evermore , to that man that meets a just and righteous God , without a Mediator . Whoever thou art that readest these lines , I beseech thee by the mercies of God , by all the regard and love thou hast to thy own soul , neglect not time , but make quick and sure work of it . Get an interest in this Sacrifice quickly , what else will be thy state ▪ when vaste ternity opens to swallow thee up ? What wilt thou do man , when thine eye-strings and heart-strings are breaking ? O what a fearful scriech will thy Conscience give , when thou art presented before the dreadful God ; and no Christ to screen thee from his indignation ! Happy is that man who can say in a dying hour , as one did ; who being desired a little before his dissolution to give his friends a little tast of his present hopes , and the grounds of them ; cheerfully answered , I will let you know how it is with me , then stretching forth his hand said : Here is the grave , the wrath of God , and devouring flames , the just punishment of sin on the one side ; and here am I , a poor sinful soul on the other side ; but this is my comfort , the Covenant of grace which is established upon so many sure promises , hath salved all . There is an act of oblivion passed in Heaven : I will forgive their iniquities , and their sins will I remember no more . This is the blessed priviledge of all within the Covenant , among whom I am one . O 't is sweet at all times , especially at such a time , to see the reconciled face of God through Jesus Christ ; and hear the voice of peace , through the blood of the Cross. Inference 3. Hath Christ offered up himself a Sacrifice to God for us , then let us improve in every condition this Sacrifice , and labour to get hearts duly affected with such a sight as faith can give us of it . Whatever the condition or complaint of any Christian is , the beholding the Lamb of God that taketh away the sin of the world , may give him strong support , and sweet relief . Do you complain of the hardness of your hearts , and want of love to Christ ; behold him as offered up to God for you ; and such a sight ( if any in the world will do it ) will melt your hard hearts . Zech. 12.10 . They shall look upon me whom they have pierced , and shall mourn . It is reported of Iohannes Milius that he was never observed to speak of Christ , and his sufferings , but his eyes would drop . Art thou too little touched , and unaffected with the evil of sin ? is it thy complaint Christian , that thou canst not make sin bear so heard upon thy heart as thou would ? consider but what thou hast now read ; realize this Sacrifice by faith , and try what efficacy there is in it to make sin for ever bitter as death to thy soul. Suppose thy own Father had been stab'd to the heart with such a knife , and his blood were upon it ; wouldst thou delight to see , or endure to use that knife any more ? Sin is the knife that stab'd Christ to the heart : this shed his blood ▪ Surely you can never make light of that , which lay so heavy upon the soul and body of Jesus Christ. Or is your heart prest down even to despondency , under guilt of sin ? So that you cry how can such a sinner as I be pardoned : My sin is greater than can be forgiven . Behold the Lamb of God , that taketh away the sins of the world . Remember that no sin can stand before the Efficacy of his blood . 1 Joh. 1.7 . the blood of Iesus cleanseth from all sin . This Sacrifice makes unto God full satisfaction . Are you at any time staggering through unbelief ? Filled with unbelieving suspicions of the promises ? Look hither and you shall see them all ratified , and established in the blood of the cross . So that hills and mountains shall sooner start from their own bases and centers , than one tittle of the promise fail . Heb. 9.17 , 18 , 19. Do you at any time find your hearts fretting , disquieted , and impatient under every petty cross and trial : See how quietly Christ your Sacrifice came to the Altar . How meekly and patiently he stood under all the wrath of God and men together . This will silence , convince , and shame you . In a word , Here you will see so much of the grace of God , and love of Christ , in providing and becoming a Sacrifice for you ; you will see God taking vengeance upon sin , but sparing the sinner . You will see Christ standing as the body of sin alone , for he was made sin for us , that we might be made the righteousness of God in him . That whatever corruption burdens , this in the believing application will support . Whatever grace be defective , this will revive it . Blessed be God for Iesus Christ. The THIRTEENTH SERMON . HEB. VII . XXV . Wherefore he is able also to save them to the uttermost , that come unto God by him , seeing he ever liveth , to make intercession for them . HAving dispatcht the first part or Act of Christs Priesthood , consisting in his Oblation ; we come to the other branch of it , consisting in his Intercession : which is nothing else but the vertual continuation of his offering once made on earth . That being medium reconciliationis , the means of reconciling ; this , medium applicationis , the way and means of his applying to us the benefits purchased by it . This second part or branch of his Priesthood , was Typified by the High-Priests entring with the blood of the Sacrifice , and sweet incense into the holy place . Levit. 16.12 , 13 , 14. And he shall take the censer full of burning coals of fire from off the Altar before the Lord , and his hands full of sweet incense , beaten small , and bring it within the vail ; and he shall put the incense upon the fire , before the Lord , that the cloud of the incense may cover the mercy seat that is upon the Testimony , that he die not . And he shall take the blood of the bullock and sprinkle it with his finger upon the mercy-seat Eastward , &c. Christs offering himself on earth answered to the killing of the Sacrifice without ; and his entring into Heaven , there to intercede , was that which answered to the Priest going with blood , and his hands full of incense within the vail : So that this is a part , yea , a special part of Christs Priesthood , and so necessary to it ; that if he had not done this , all his work on earth had signified nothing , nor had he been a Priest ; that is , a compleat and perfect Priest , if he had remained on earth . Heb. 8.4 . Because the very design and end of sheding his blood on earth had been frustrated , which was to carry it before the Lord into Heaven . So that this is the principal perfective part of the Priesthood . He acted the first part on earth , in a state of deep abasement , in the form of a servant ; but he Acts this in glory , whereinto he is taken up , that he may follow on his design in dying , and give the work of our Salvation its last compleating Act. So much is imported in this Scripture which tells us , by reason hereof he is able to save to the uttermost , &c. The words contain an incouragement to believers , to come to God in the way of faith ; drawn from the intercession of Christ in Heaven for them . In which you may take notice of these three principal parts , First , The quality of the persons here incouraged , who are described by a direct act of faith , as poor recumbents , that are going out of themselves to God by faith ; but conscious of great unworthiness in themselves , and thence apt to be discouraged . Secondly , The incouragement propounded to such believers , drawn from the ability of Jesus Christ in whose name they go to the Father , to save them to the uttermost : ( i. e. ) fully , perfectly , compleatly . For so this Emphatical word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . The saving us wholly , throughly , compleatly , and altogether : giving our Salvation its last act , and complement . Thirdly , The ground or reason of this his saving ability . Seeing he ever liveth to make intercession : ( i. e. ) he hath not only offered up his blood to God upon the tree , as a full price to purchase pardon and grace for believers , but lives in Heaven and that for ever to apply unto us in the way of intercession , all the fruits , blessings , and benefits that that pretious blood of his deserves , and hath procured as a price for them . The words thus opened , that point I shall single out from among many that lie in them , as most suitable to my design and purpose , is this . DOCT. That Iesus our High-Priest lives for ever , in the capacity of a potent intercessor in Heaven for believers . Here we will enquire , First , what it is for Christ to be an intercessor . Secondly , By what acts he performs that work in Heaven . Thirdly , Whence the potency and prevalency of his intercession is . Fourthly , and Lastly , How he lives for ever to make intercession for us . First , What it is for Christ to be an intercessor for us . To intercede in general , is to go betwixt two parties to intreat , argue , and plead with one , for the other . And of this there are two sorts . First , ex charitate , ut fratres . That whereby one Christian prays and pleads with God for another . 1 Tim. 2.1 . Secondly , Ex officio , mediatorio , that whereby Christ , as an act of office , presents himself before God , to request for us . Betwixt these two is this difference ; that the former is performed not in our own , but anothers name ; we can tender no request to God immediately , or for our own sake , either for our selves , or for others . Joh. 16.23 . Whatsoever ye shall ask the Father in my name , he will give it you . But the latter which is proper to Christ , is an Intercession with God for us , in his own name , and upon the account of his proper merit . The one is a private act of Charity , the other a publick act of Office. And so he is our Advocate or Court-friend , as Satan our accuser , or Court-adversary . Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that charges us before God. 1 Pet. 5.8 . And continually endeavours to make breaches between us and God. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Attorney , Advocate or Lidger , that pleads for us and continues peace and friendship between us , and God. 1 Joh. 2.2 . If any man sin , we have an advocate with the Father , Iesus Christ the righteous . And thus to make intercercession , is the peculiar and incommunicable prerogative of Jesus Christ. None but he can go in his own name to God. And in that sense we are to understand that place , Ezech. 44.2 , 3. Then said the Lord unto me , this gate shall be shut , it shall not be opened , and no man shall enter in by it : because the Lord the God of Israel hath entred in by it , therefore it shall be shut . It is for the Prince , the Prince he shall sit in it , to eat bread before the Lord , &c. The great broad gate , called here the Princes gate , signifies that abundant and direct entrance that Christ had into Heaven , by his own merits and in his own name ; this faith the Lord shall be shut , no man shall enter in by it ; all other men must come thither as it were by collateral or side doors , which looked all towards the Altar , viz. by vertue of the Mediator , and through the benefit of his death imputed to them . And yet though God hath for ever shut up and bar'd this way to all the children of men , telling us that no man shall ever have access to him in his own name , as Christ the Prince had : How do some notwithstanding , strive to force open the Princes gate ? So do they that found the intercession of Saints upon their own works and merits ; thereby robbing Christ of his peculiar glory . but all that so approach God , approach a devouring fire . Christ only in the vertue of his blood , thus comes before him ; to make intercession for us . Secondly , We will inquire wherein the Intercession of Christ in Heaven consists , or by what acts he performs this Glorious Office there . And the Scriptures place it in three things . First , In his presenting himself before the Lord in our names , and upon our accounts . So we read in Heb. 9.24 . Christ is entred into Heaven it self , now to appear in the presence of God for us . The Apostle manifestly alludes to the High-Priests appearing in the Holy of Holies , which was the figure of Heaven , presenting to the Lord the names of the twelve Tribes of Israel , which were on his breast , and shoulders . Exod. 28.9 , 12 , 28 , 29. to which the Church is supposed to allude , in that request Cant. 8.6 . set me as a seal upon thine heart , as a seal upon thine arm . Now the very sight of Christ , our High-Priest in Heaven , prevails exceedingly with God , and ●urns away his displeasure from us . As when God looks upon the Rainbow , which is the sign of the Covenant ; he remembers the earth in mercy . So when he looks on Christ , his heart must needs be towards us upon his account : and therefore in Rev. 4.3 . Christ is compared to a Rainbow , encompassing the Throne . Secondly , Christ performs his intercession-work in Heaven , not by a naked appearing in the presence of God only , but also by presenting his blood , and all his sufferings to God , as a moving plea on our account . Whether he make any proper oral intercession there , as he did on earth , is not so clear ; some incline to it , and think it 's countenanced by Zech. 1.12 , 13. where Christ our intercessor presents a proper vocal request to the Father , in the behalf of his people . Saying , O Lord of Hosts how long wilt thou not have mercy on Ierusalem , and on the Cities of Iudah , against whom thou hast had indignation these threescore and ten years ; and the Lord answered him with good and comfortable words . And so , Act. 2.23 . As soon as he came to Heaven , he is said ( and that as the first fruits of his Intercession ) to obtain the promise of the Holy-Ghost . But sure I am , an Interceding voice , is by an usual prosopopeia attributed to his blood ; which in Heb. 12.24 . is said to speak better things than the blood of Abel . Now Abels blood , and so Christs , do cry unto God , as the hire of the Labourers unjustly detained ; or the whole creation , which is in bondage through our sins , are said to cry and groan in the ears of the Lord. Iam. 5.4 . Rom. 8.22 . not vocally , but efficatiously . A rare illustration of this Efficatious Intercession of Christ in Heaven , we have in that famous story of Amintas , who appeared as an Advocate for his brother Aechylus , who was strongly accused , and very likely to be condemned to die . Now Amintas having performed great services , and merited highly of the Common-Wealth ; in whose service one of his hands was cut off in the Field : he comes into the Court on his brothers behalf , and said nothing ; but only lifted up his arm , and shewed them cubitum sine manu , an arm without an hand ; which so moved them without a word speaking , that they freed his brother immediately . And thus if you look into Revel . 5.6 . you shall see in what posture Christ is represented visionally there , as standing between God and us . And I beheld and loe in the midst of the Throne , and four beasts ; and in the midst of the Elders stood a Lamb , as it had been slain . ( i. ● . ) bearing in his glorified body , the marks of his death , and sacrifice . Those wounds he received for our sins on earth , are as it were still fresh bleeding in Heaven . A moving and prevailing argument it is with the Father , to give out the mercies he pleads for . Thirdly , and Lastly ; He presents the prayers of his Saints to God , with his merits ; and desires that they may for his sake be granted . He causes a cloud of incense to ascend before God , with them . Revel . 8.3 . All these were excellently Typed out by the going in of the High-Priest before the Lord , with the names of the Children of Israel on his breast ; with the blood of the Sacrifice ; and his hands full of incense , as the Apostle explains them in Heb. 7. and Heb. 9. Thirdly , And that this Intercession of Christ is most potent , successful , and prevalant with God , will be evinced both from the qualifications of this our Advocate , from his great interest in the Father , from the nature of the pleas he useth with God : and from the relation and interest believers have both in the Father to whom , and the Son by whom this intercession is made . First , our Intercessor in the Heavens is every way able and fit for the work , he is ingaged in there . What ever is desirable in an Advocate , is in him eminently . It is necessary that he who undertakes to plead the cause of another , especially if it be weighty and intricate should be wise , faithful , tender-hearted , and one that concerns himself in the success of his business . Our Advocate Christ wants no wisdom , to manage his work . He is the wisdom of God ; yea only wise , Jude 25. There 's much folly in the best of our duties , we know not how to press an argument home with God ; but Christ hath the art of it . Our business is in a wise hand . He is no less faithful , than wise ; therefore he is called a faithful High-Priest in things pertaining to God. Heb. 2.17 . He assures us we may safely trust our concerns with him . Joh. 14.2 . In my Fathers house are many mansions , if it were not so , I would have told you . Q. D. do you think I will deceive you ? Men may cheat you , but I will not : your own hearts may , and daily do deceive you ; but so will not I. And for tender heartedness , and sensible resentments of our conditions ▪ there is none like him . Heb. 4.15 . For we have not an High-Priest which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are ; yet without sin . We have not one that cannot sympathize , so it is in the Greek : and on purpose that he might be the better able to sympathize with us , he came as near to our conditions , as the holiness of his nature could permit . He suffered himself to be in all points tempted like as we are , sin only excepted . And then for his concernment , and interest in the success of his suit ; he not only reckons , but hath really made it his own interest . Yea , more his own , than it is ours . For now by reason of the mystical union , all our wants and troubles are his . Eph. 1.23 . Yea , his own glory and compleatness as mediator , is deeply interessed in it . And therefore we need not doubt but he will use all care , and diligence in that work . If you say so he may , and yet not speed for all that : for it depends on the fathers grant . True , but then , Secondly , Consider the great interest he hath in the Father , with whom he so intercedes . Christ is his dear Son , Col. 1.13 . the beloved of his soul , Eph. 1.6 . betwixt him and the Father with whom he intercedes ; there is an unity not only of nature , but will ; and so he always hears him . Ioh. 11.42 . Yea , and he said to this his dear Son , when he came first to Heaven ; Ask of me , and I will give thee Psal. 2.8 . moreover , Thirdly , He must needs speed in his suit , if you consider the nature of his intercession , which is Just and reasonable for the matter ; urgent and continual for the manner of it : the matter of his request is most equal . What he desires is not desired gratis , or upon terms unbecoming the holiness and righteousness of God to grant . He desires no more , but what he hath deserved , and given a valuable consideration to the Father for . And so the Justice of God doth not only oppose , but furthers and pleads for the granting and fulfilling his requests . Here you must remember that the Father is under a covenant-tye , and bond to do what he asks ; for Christ having fully performed the work on his part ▪ the mercies he intercedes for are as due , as the hire of the labourer is , when the work is faithfully done . And as the matter is just , so the manner of his intercession is urgent , and continual . How importunate a suiter he is , may be easily gathered from that specimen or handsel given of it in Ioh. 17. and for the constancy of it , my text tells us , he ever lives to make Intercession . 'T is his great business in Heaven , and he follows it close . And to close all , Fourthly , Consider who they are for whom he makes Intercession . The friends of God. The children of God. Those that the Father himself loves , and his heart is propense , and ready enough to grant the best and greatest of mercies to ; which is the meaning of Ioh. 16.26 , 27. the Father himself loveth you . And it must needs be so , for the first corner stone of all these mercies was laid by the Father himself in his most free election : He also delivered his Son for us , and how shall he not with him , freely give us all things ? Rom. 8.32 . So then , there can remain no doubt upon a considering heart ; but Christ is a prevalent and successful Intercessor in Heaven . There only remains one thing more to be satisfied , and that is . Fourthly , In what sense he is said to live for ever to make intercession . Shall he then be always at his work ? Imployed in begging new favours for us to eternity ? How then shall the people of God be perfect in Heaven , if there be need of Christs Intercession to eternity for them ? I answer , by distinguishing the essence , and substance of Christs offices , from the way and manner of Administration . In the first sense it is eternal , for his mediatory Kingdom , as to the essence of it , is to abide for ever . Christ shall never cease to be a Mediator . The Church shall never want an Head. For of his Kingdom there shall be no end , Luk. 1.33 . However , Christ as Mediator , being employed in a kind of subordinate way , 1 Cor. 3.23 . when he shall have accomplished that design , for which he became a Mediator : then shall he deliver up the Kingdom ( in the sence we spake before ) to the Father , and so God shall be all in all , 1 Cor. 15.24 . Then shall the divinity of Christ which was so empty and obscured in his undertaking this temporary dispensatory Kingdom , be more gloriously manifested , by the full possession , use and enjoyment of that natural , divine , eternal Kingdom , which belongs to all three co-essential , and co-equal persons , reigning with the same Power , Majesty and glory in the unity of the divine essence ; and common Acts , in all and over all ; infinitely , and immutably for ever . And so Christ continues to be our Mediator , and yet that affords no argument , that our happiness shall be incompleat : but rather argues the perfection of the Church , which thenceforth shall be governed no more as now it is , nor have any further use of Ordinances ; but shall be ruled more immediately , gloriously , triumphantly and ineffably in the world to come . The substance of his mediatorship is not changed , but the manner of the administration only . Vse 1. Doth Christ live for ever in Heaven to present his blood to God in the way of intercession for believers ? How sad then is their case , that have no interest in Christs blood ; but instead of its pleading for them cries to God against them , as the despisers and abusers of it ! Every unbeliever despises it . The Apostate treads it underfoot . He that is an intercessor for some , will be an accuser of others . To be guilty of a mans blood , is sad ; but to have the blood of Jesus accusing , and crying to God against a soul , is unspeakably terrible . Surely when he shall make inquisition for blood , when the day of his vengeance is come , he will make it appear by the Judgements he will execute , that this is a sin never to be expiated ; but vengeance shall pursue the sinner to the bottom of Hell. Ah what do men and women do , in rejecting the gratious offers of Christ ! What , tread upon a Saviour ! and cast contempt by unbelief and hardness of heart upon their only remedy ! I remember I have read of an harlot that kill'd her child , and said that it smiled upon her when she went to stab it . Sinner , doth not Christ smile upon thee , yearn upon thee in the Gospel , and wilt thou as it were stab him to the heart , by thine infideli●y ! Wo , and alas for that man , against whom this blood cries in Heave● . Vse 2. Doth Christ live for ever to make intercession ; Hence let believers f●tch relief , and draw encouragement against all the causes and grounds of their fears , and troubles . For surely this answers them all . First , Hence let them be encouraged against all their sinful infirmities , and lamented weaknesses . 'T is confessed , these are sad things ; they grieve the spirit of God , sadden your own hearts , cloud your evidences ; but having such an High-Priest in Heaven , can never be your ruine . 1 Joh. 2.1 , 2. My little children , these things write I unto you , that you sin not : And if any man sin , we have an advocate with the Father , Iesus Christ the righteous . [ My little children ] children , especially little children ; when first beginning to take the foot , are apt to stumble at every straw . So are raw , young , and unexperienced Christians ; but what if they do ? Why though it must be far from them to take incouragement so to do , from Christ and his intercession ; yet if by surprizal , they so sin , let them not be utterly discouraged ; for we have an Advocate . He stops whatever plea may be brought in against us by the Devil , or the Law ; and answers all by his satisfaction . He gets out fresh pardons for new sins . And this Advocate is with [ the Father ] he doth not say with his Father , though that had been a singular support in it self , nor yet with our Father , which is a sweet encouragement singly considered , but with [ the Father ] which takes in both to make the encouragement full . Remember ye that are cast down under the sense of sin , that Jesus your friend in the Court above , is able to save to the uttermost . Which is as one calls it , a reaching word ; and extends it self so far that thou canst not look beyond it . Let thy soul be set on the highest mount , that any creature was ever yet set upon ; and inlarged to take in view the most spatious prospect both of sin , and misery , and difficulties of being saved ; that ever yet any poor humble soul did cast within it self ; yea , joyn to these all the hindrances and objections that the heart of man can invent against it self , and salvation ; lift up thine eyes , and look to the utmost thou canst see ; and Christ by his intercession is able to save thee beyond the Horizon and utmost compass of thy thoughts ; even to the utmost . Secondly , Hence draw abundant encouragement against all heartstraightnings , and deadness of spirit in prayer . Thou complainest thy heart is dead , wandring , and contracted in duty . O but remember Christs blood speaks , when thou canst not : it can plead for thee , and that powerfully ; when thou art not able to speak a word for thy self : to this sense that Scripture speaks , Can. 3.6 . Who is this that cometh out of the Wilderness in pillars of smoke , perfumed with myrh , and frankincense , all the powders of the Merchant ? The duties of Christians go up many times as pillars , or clouds of smoke from them , more smoke , than fire . Prayers smoked , and sullied with their offensive corruptions : but remember Christ perfumes them with myrh , &c. he by his intercession , gives them a sweet perfume . Thirdly , Christs intercession is a singular relief to all that come unto God by him , against all sinful damps , and slavish fears from the justice of God. Nothing more promotes the fear of reverence . Nothing more suppresseth unbelieving despondencies , and destroys the spirit of bondage . So you find it , Heb. 10.19 , 20 , 21. Having therefore brethren , boldness to enter into the holiest , by the blood of Iesus ; by a new and living way , which he hath consecrated for us through the vail , that is to say his flesh ; And having an High-Priest over the house of God , let us draw near with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in full assurance of faith : Or let us come unto God , as a Ship comes with full sayl into the Harbour . O what a direct , and full gale of encouragement doth this intercession of Christ give , to the poor soul that lay a ground , or was wind-bound before . Fourthly , The intercession of Christ gives admirable satisfaction and encouragement to all that come to God , against the fears of deserting him again by Apostacy . This my friends , this is your principal security against these matters of fear . With this he relieves Peter , Luk. 22.31.32 . Simon , ( saith Christ ) Satan hath desired to have you , that he may sift you as wheat ; but I have prayed for thee , that thy fath fail not . q. d. Satan will fan thee , not to get out thy chaff , but boult out thy flower . His temptations are levell'd against thy faith ; but fear not , my prayer shall break his designs , and secure thy faith from all his attempt upon it . Upon this powerful intercession of Christ , the Apostle builds his triumph , against all that threatens to bring him , or any of the Saints again into a state of condemnation . And see how he drives on that triumph , from the resurrection , and session of Christ at the Fathers right hand ; and especially from the work of intercession , which he lives there to perform . Rom. 8.34 , 35. Who is he that condemneth , it 's Christ that died ; yea , rather that 's risen again : who is even at the right hand of God , who also maketh intercession for us . Who shall separate us from the Love of Christ ? Fifthly , It gives sweet relief against the defects and wants that yet are in our sanctification . We want a great deal of faith , love , heavenly mindedness , mortification , knowledge . We are short , and wanting in all . There are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remains , or things wanting , as the Apostle calls them . 1 Thes. 3.10 . Well if grace be but yet in it's weak beginnings , and infancy in thy soul , this may incourage , that by reason of Christs intercession , it shall live , grow , and expatiate it self in thy heart . He is not only the author , but the finisher of it . Heb. 12.2 . He is ever begging new and fresh mercies for you , in Heaven ; and will never be quiet till all your wants be supplied . He saves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the uttermost : ( i. e. ) as I told you before , to the last , perfective , compleating act of salvation . So that this is a fountain of relief against all your fears . Vse 3. Doth Christ live for ever to make intercession , then let those who reap on earth the fruits of that his work in Heaven , draw instruction thence about the following duties , to which it leads them as by the hand . First , Do not forget Christ in an exalted state . You see though he be in all the glory above , at Gods right hand , an enthron'd King , he doth not forget you . He like Ioseph remembers his brethren in all his glory . But alas how oft doth advancement make us forget him ? as the Lord complains in Hosea 13.5 , 6. I did know thee in the Wilderness , in the Land of great drought ; but when they came into Canaan , According to their pastures , so were they filled ; they were filled , and their heart was exalted ; therefore have they forgotten me . As if he had said , O my people , you and I were better acquainted in the Wilderness . When you were in a low condition , left to my immediate care ; living by daily faith ; Oh then you gave me many a sweet visit ; but now you are filled , I hear no more of you . Good had it been for some Saints , if they had never known prosperity . Secondly , Let the intercession of Christ in Heaven for you , encourage you to constancy in the good ways of God. To this duty it sweetly encourages also . Heb. 4.14 . Seeing then that we have a great High-Priest that is passed into the Heavens , Iesus the Son of God : let us hold fast our profession . Here is incouragement to perseverance on a double account . One is , that Jesus our head is already in Heaven , and if the head be above water , the body cannot drown . The other is from the business he is there imployed about , which is his Priesthood ; he is passed into the Heavens , as our great High-Priest to intercede , and therefore we cannot miscarry . Thirdly , Let it incourage you to constancy in prayer : O do not neglect that excellent duty , seing Christ is there , to present all your petitions to God. Yea , to perfume as well as present them . So the Apostle Heb. 4.16 . infers from Christs intercession . Let us therefore come boldly unto the Throne of Grace , that we may obtain mercy , and find grace to help in the time of need . Fourthly , Hence be encouraged to plead for Christ on earth , who continually pleads for you in Heaven . If any accuse you , he is there to plead for you . And if any dishonour him on earth , see that you plead his interest , and defend his honour . Thus you have heard what his intercession is , and what benefits we receive by it . Blessed be God for Iesus Christ. The FOURTEENTH SERMON . GAL. III. XIII . Christ hath redeemed us from the curse of the Law , being made a curse for us . YOU have seen the general nature , necessity , and parts of Christs Priesthood ; viz. his Oblation , and Intercession . Before you part from this office , it 's necessary you should further take into consideration the principal fruits , and effects of his Priesthood . Which are , compleat Satisfaction ; and the Aquisition or purchase of an eternal inheritance . The former , viz. the satisfaction made by his blood , is manifestly contained in this excellent Scripture before us ; wherein the Apostle ( having shewn before , at the tenth verse , that whosoever continues not in all things , written in the Law to do them , is cursed . ) declares how notwithstanding the threats of the Law , a Believer comes to be freed from the curse of it . Namely , by Christs bearing that curse for him , and so satisfying Gods justice , and discharging the Believer from all obligations to punishment . More particularly , in these words you have the Believers discharge from the curse of the Law , and the way and manner thereof opened . First , The Believers discharge . Christ hath redeemed us from the curse of the Law. The Law of God hath three parts , Commands , Promises , and Threatnings , or Curses . The Curse of the Law is its condemning sentence , whereby a sinner is bound over to dea●h , even the death of soul and body . The chains by which it binds him , is the guilt of sin ; and from this none can loose the soul , but Christ. This curse of the Law is the most dreadful thing imaginable . It strikes at the life of the sinner . Yea , his best life , the eternal life of the soul. And when it hath condemned , it is inexorable . No cries , nor tears , no reformations , or repentance can loose the guilty sinner ; for it requir●s for its reparation , that which no meer creature can give ; even an infinite satisfaction . Now from this curse , Christ frees the Believer . That is , he dissolves the obligation to punishment . Cancels the hand-writing . Looses all the bonds and chains of guilt . So that the curse of the Law hath nothing to do with him for ever . Secondly , We have here the way and manner in an by which this is done . And that is by a full price paid down , and that price paid in the room of the sinner , both making up a compleat and full satisfaction . He pays a full price ; every way adequate , and proportionable to the wrong . So much this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate redeemed imports . He hath bought us out , or fully bought us . That is , by a full price . This price with which he so fully bought or purchased our freedom from the curse , is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.28 . a ransom . But more emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Tim. 2.5.6 . which might be translated , an adequate or fully answerable ransom . And so his freeing us by this price , is not only expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast bought us to God , by thy blood , Rev. 5.9 . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath fully , perfectly bought us out . And as the price or ransom paid was full , perfect , and sufficient in it self ; so it was paid in our room , and upon our account . So saith the Text , by his being made a curse for us . The meaning is not , that Christ was made the very curse it self . Changed into a curse , no more than when the word is said to be made flesh , the divine nature was converted into flesh ; but it assumed or took flesh , and so Christ , he took the curse upon himself . Therefore it 's said , 2 Cor. 5.21 . He was made sin for us , who knew no sin . That is , our ●in was imputed to our surety ; and laid upon him for satisfaction . And so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ for ] implies a substitution of one , in the place and stead of another . Now the price being full , and paid in lieu of our sins ; and thereupon we fully redeemed or delivered from the curse : It follows as a fair , and just deduction , that DOCT. The death of Christ hath made a full satisfaction to God ; for all the sins of his Elect. He ( to wit our surety Christ ) was oppressed , and he was afflicted , saith the Prophet , Isai. 53.7 . it may be as fitly rendred , and the words will bear it without the least force ; it was exacted , and he answered . But how , being either way translated , it establisheth the satisfaction of Christ : may be seen in our learned Annotations on that place . So Col. 1.14 . in whom we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption , through his blood , even the forgiveness of sin . Here we have the benefit , viz. redemption : interpreted by way of Apposition , even the remission of sins ; and the matchless price that was laid down to purchase it , the blood of Christ. So again , Heb. 9.12 . by his own blood he entred once into the holy place , having obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal redemption for us . Here 's eternal redemption the mercy purchased ; His own blood , the price that procur'd it . Now for as much as this Doctrine of Christs satisfaction , is so necessary , weighty , and comfortable in it self ; and yet so much opposed and intricated by several enemies to it ; the method I shall take for the clearing , establishing , and preparing it for use , shall be , First , To open the nature of Christs satisfaction , and shew what it is . Secondly , To establish the truth of it , and prove that he made full satisfaction to God , for all the sins of the Elect. Thirdly , To answer the most considerable Objections made against it . And Lastly to Apply it . First , What is the satisfaction of Christ ; and what doth it imply ? I answer , Satisfaction is the Act of Christ , God-man ; presenting himself as our surety , in obedience to God , and love to us ; to do , and suffer all that the Law required of us ; and thereby freeing us from the wrath , and curse due to us for our sins . First , It is the Act of God-man , no other was capable of giving satisfaction , for an infinite wrong done to God. But by reason of the union of the two natures , in his wonderful person , he could do it , and hath done it for us . The humane nature did what was necessary in its kind ; it gave the matter of the Sacrifice : the divine nature stampt the dignity and value upon it , which made it an adequate compensation . So that it was opus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the act of God-man . Yet so , that each nature retained its own properties , notwithstanding their joynt influence into the effect . If the Angels in Heaven had laid down their lives ; or if the blood of all the men in the world had beeen poured out by Justice ; this could never have satisfied ; because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worth and value which this Sacrifice hath , would have still been wanting . It was God that redeemed the Church , with his own blood . Act. 20.28 . If God redeem with his own blood , he redeems as God-man , without any dispute . Secondly , If he satisfie God for us , he must present himself before God , as our surety in our stead , as well as for our good ; else his obedience had signified nothing to us : to this end he was made under the Law , Gal. 4.4 . comes under the same obligation with us , and that as a surety : For so he is called , Heb. 7.22 . Indeed his obedience and sufferings could be exacted from him , upon no other account . It was not for any thing he had done , that he became a curse . It was prophesied of him , Dan. 9.26 . the Messiah shall be cut off , but not for himself : and beeing dead , the Scriptures plainly assert , it was for our sins : and upon our account . So 1 Cor. 15.3 . Christ dyed for our sins according to the Scriptures . And it 's well observed by our Divines , who assert the vicegerency and substitution of Christ in his sufferings ; that all those Greek particles which we translate [ for ] when applied to the sufferings of Christ , do note the meritorious , deserving , procuring cause of those sufferings . So you find Heb. 10.12 . He offered one Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sins . 1 Pet. 3.18 . Christ once suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sins . Rom. 4.25 . He was delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our offences . Matth. 20.28 . He gave his life a ransom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many . And there are that confidently affirm this last particle is never used in any other sense in the whole book of God. As an eye , for an eye , a tooth , for a tooth : ( i. e. ) one in lieu of another . Just as those whom the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that exchanged lives , or gave life for life : staking down their own , to deliver anothers . As Philumene did for Aristides . And so the Poet Virgil speaks . Si fratrem Pollux alterna morte redemit . And indeed this very consideration is that which supports the doctrine of Imputation , the imputation of our sins to Christ , and the imputation of Christs righteousness unto us . For how could our sins be laid on him , but as he stood in our stead ? or his righteousness be imputed to us , but as he was our surety , performing it in our place . So that to deny Christs sufferings in our stead , is to loose the corner stone of our Justification , and overthrow the very pillar which supports our faith , comfort and salvation . Indeed if this had not been he would have been the righteous Lord , but not the Lord our righteousness , as he is stiled Ier. 33.16 . So that it is but a vain distinction , to say it was for our good , but not in our stead . For had it not been in our stead , we could not have had the good of it . Thirdly , The internal moving cause of Christs satisfaction for us , was his obedience to God , and love to us . That it was an act of obedience is plain , from Phil. 2.8 . He became obedient unto death , even the death of the cross . Now obedience respects a command ; and such a command Christ received to dye for us , as himself tells us , Joh. 10.18 . I lay down my life of my self , I have power to lay it down , and power to take it again ; this commandment have I received of my Father . So that it was an act of obedience with respect to God , and yet a most free and spontaneous act with respect to himself . And that he was moved to it out of pity and love to us , himself assures us . Gal. 5.2 . Christ loved us , and gave himself for us , an offering and a Sacrifice to God : upon this Paul sweetly reflected , Gal. 2.20 . who loved me , and gave himself for me . As the external moving cause was our misery , so the internal was his own love , and pity for us . Fourthly , The matter of Christs satisfaction , was his active and passive obedience , to all that the Law of God required . I know there are some that doubt whether Christs active obedience have any place here , and so whether it be imputed as any part of our righteousness . It is conf●ssed the Scripture most frequently mentions his passive obedience , as that which made the attonement ; and procures our redemption . Matth. 26.28 . Matth. 20.28 . Rom. 3.24 , 25. & alibi , but his passive obedience is never mentioned exclusively , as the sole cause , or matter of satisfaction . But in those places where it 's mentioned by it self , it 's put for his whole obedience , both active and passive , by an usual Trope ; and in other Scriptures , it is ascribed to both , as Gal. 4.4 . he is said to be made under the Law , to redeem them that were under the Law. Now his being made under the Law to this end , cannot be restrained to his subj●ction to the curse of the Law only , but to the commands of it also . So Rom. 5.19 . As by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous . It were a manifest injury to this text also , to restrain it to the passive obedience of Christ only . To be short this twofold obedience of Christ stands opposed to a twofold obligation that fallen man is under ; the one to do what God requires : the other to suffer what he hath threatned for disobedience . We owe him active obedience as his creatures , and passive obedience as his prisoners . Suitably to this double Oblation , Christ comes under the Commandment of the Law to fulfil it actively , Matth. 3.15 . and under the malediction of the Law to satisfie it passively . And whereas it is objected by some , if he fulfilled the whole Law for us by his active , what need then of this passive obedience ? We reply , great need ; because both these make up that one , entire , and compleat obedience , by which God is satisfied , and we justified . It 's a good rule of Alsted , obedientia Christi est una copulativa : The whole obedience of Christ both active and passive make up one intire perfect obedience : and therefore there is no reason why one particle either of the one , or of the other should be excluded . Fifthly , the effect and fruit of this his satisfaction is our freedom , ransom , or deliverance from the wrath and curse due to us for our sins . Such was the dignity , value , and compleatness of Christs satisfaction ; that in strict Justice it merited our redemption , and full deliverence . Not only a possibility that we might be redeemed , and pardoned ; but a right whereby we ought to be so . As the learned Dr. Twiss judiciously argues . If he be made a curse for us , we must then be redeemed from the curse , according to justice : so the Apostle argues , Rom. 3.25 , 26. Whom God hath set forth to be a propitiation , through faith in his blood ; to declare his righteousness for the remission of sins that are past through the forbearance of God , to declare I say at this time his righteousness , that God might be just , and the justifier of him that believeth in Iesus . Mark the design and end of God in exacting satisfaction from Christ ; it was to declare his righteousness , in remission of sin to believers ; and lest we should lose the Emphatical word , he doubles it ; to declare I say his righteousness . Every one can see how his mercy is declared in remission ; but he would have us take notice that his justification of Believers is an act of Justice ; and that God as he is a just God , cannot condemn the believer , since Christ hath satisfied his debts . This attribute seems to be the main bar against remission ; but now , it 's become the very ground and reason why God remits . Oh how comfortable a text is this ! Doth Satan or Conscience set forth thy sin in all its discouraging circumstances and aggravations ? God hath set forth Christ to be a propitiation . Must justice be manifested , satisfied , and glorified ? So it is in the death of Christ , ten thousand times more than ever it could be in thy damnation . Thus you have a brief account of the satisfaction made by Jesus Christ. Secondly , We shall gather up all that hath been said , to establish the truth of Christs satisfaction . Proving the reality of it , that it is not an improper , catechristical , fictitious satisfaction ; by divine acceptilation , as some have very diminutively called it ; but real , proper , and full ; and as such accepted by God. For his blood is the blood of a surety , Heb. 7.22 . who came under the same obligations of the Law with us , Gal. 4.4 . and though he had no sin of his own , yet standing before God , as our surety ; the iniquities of us all , were laid upon him . Isai. 53.6 . and from him did the Lord with great severity exact satisfaction for our sins , Rom. 8.32 . punishing them upon his soul. Matth. 27.46 . and upon his body , Act. 2.23 . and with this obedience of his Son is fully pleased and satisfied . Eph. 5.2 . And hath in token thereof raised him from the dead , and set him at his own right hand . 1 Tim. 3.16 . And for his righteousness sake acquitted and discharged believers , who shall never more come into condemnation . Rom. 8.1 , 34. All this is plain in Scripture , and our faith in the satisfaction of Christ , is not built on the wisdom of man ; but the everlasting sealed truth of God. Yet such is the perverse nature of man , and the pride of his heart ; that whilst he should be humbly adoring the grace of God in providing such a surety for us ; he is found accusing the justice , and diminishing the mercy of God ; and raising all the objections which Satan and his own heart can invent , to overturn that blessed foundation upon which God hath built up his own honour , and his peoples salvation . Thirdly , In the next place therefore , we shall reject those doctrines and remove the principal of those objections that are found militating against the satisfaction of Christ. And in the first place , we reject with deep abhorrence that doctrine which ascribes to man any power in whole or in part to satisfie God for his own , or other mens sins . This no meer creature can do , by active obedience , were it so compleat that he could never sin in thought , word , or deed any more ; but live the most holy life , that ever any lived . For all this would be no more than his duty as a creature , Luk. 17.10 . and so can be no satisfaction for what he is by nature , or hath done against God as a sinner . Nor yet by sufferings . For we have offended an infinite God , and can never satisfie him by our finite sufferings . We also with like detestation reject that doctrine which makes the satisfaction of Christ either impossible , or fictitious , and inconsistent with grace , in the free pardon of sin . Many are the cavils raised against Christs satisfaction ; the principal are such as these that follow . The Doctrine of Christs Satisfaction is absurd , for Christ ( say we ) is God ; if so , then God satisfies himself ; then which , what can be more absurd to imagine ? I Answer , God cannot properly be said to satisfie himself , for that would be the same thing as to pardon simply , without any satisfaction . But there is a twofold consideration of Christ. One in respect of his Essence and divine nature , in which sence , he is the object both of the offence , and of the satisfaction made for it . Another in respect of his person , and oeconomy , or office : in which sense he properly satisfies God , being in respect of his manhood another , and inferior to God. Ioh. 14.28 . the blood of the man Christ Jesus is the matter of the satisfaction . The divine nature dignifies it , and makes it of infinite value . A certain family hath committed treason against the King , and are all under the condemnation of the Law for it ; the Kings Son moved with pity and love , resolves to satisfie the Law , and yet save the Family ; in order whereunto he marries a daughter of the family , whereby her blood becomes Royal blood , and worth the blood of the whole family whence she sprang ; this Princess is by her Husband executed in the room of the rest . In this case the King satisfies not himself for the wrong , but is satisfied by the death of another , equivalent in worth to the blood of them all . This similitude answers not to all the particulars , as indeed nothing in nature doth or can , but it only shews what it was that satisfied God , and how it became so satisfactory . If Christ satisfied by paying our Debt , then he should have endured eternal torments . For so we should , and the damned shall . We must distinguish betwixt what is essential , and what is accidental in punishment . The primary intent of the Law is reparation , and satisfaction ; he that can make it at one intire payment , ( as Christ could and did ) ought to be discharged . He that cannot ( as no meer creature can ) ought to lye for ever , as the damned do under sufferings . If God will be satisfied for our sin , before he pardon them ; how then is pardon an Act of Grace ? Pardon could not be an act of pure grace if God received satisfaction from us , but if he pardon us , upon the satisfaction received from Christ ; though it be of debt to him , it is of grace to us . For it was grace to admit a surety to satisfie ; more grace to provide him , and most of all to apply his satisfaction to us , by uniting us to Christ , as he hath done . But God loved us , before Christ died for us ; for it was the love of God to the world that moved him to give his only begotten Son. Could God love us , and yet not be reconciled and satisfied ? Gods complacential love is indeed inconsistent with an unreconciled state . He is reconciled to every one he so loves . But his benevolent love , consisting in his purpose of Good , may be before actual reconciliation , and satisfaction . Temporal death , as well as eternal , is a part of the curse ; if Christ have fully satisfied by bearing the curse for us , how is it that those for whom he bare it , dye as well as others ? As Temporal death is a poenal evil , and part of the curse ; so God inflicts it not upon believers , but they must dye for other ends , viz. to be made perfectly happy in a more full and immediate enjoyment of God , than they can have in the body : and so death is theirs , by way of priviledge . 1 Cor. 3.22 . They are not deaths , by way of punishment . The same may be said of all the afflictions with which God for gratious ends now exercises his reconciled ones . Thus much may suffice , to establish this great truth . Inference 1. If the death of Christ was that which satisfied God for all the sins of the Elect , then certainly there is an infinite evil in sin , since it cannot be expiated , but by an infinite satisfaction . Fools make a mock of sin , and there are but few souls in the world , that are duly sensible and affected with its evil ; but certainly , if God should damn thee to all eternity , thy eternal sufferings could not satisfie for the evil that is in one vain thought . It may be you may think this is harsh and severe , that God should hold his creatures under everlasting sufferings for sin , and never be satisfied with them any more . But when you have well considered that the object against whom you sin , is the infinite blessed God ; which derives an infinite evil to the sin committed against him ; and when you consider how God dealt with the Angels that fell , for one sin , and that but of the mind ; for having no bodily organs they could commit nothing externally against God ; you will alter your minds about it . O the depth of the evil of sin ! If ever you will see how great and horrid an evil sin is , measure it in your thoughts ; either by the infinite holiness and excellency of God , who is wrong'd by it ; or by the infinite sufferings of Christ , who dyed to satisfie for it ; and then you will have deeper apprehensions of the evil of sin . Inference 2. If the death of Christ satisfied God , and thereby redeemed the Elect from the curse , then the redemption of souls is costly ; souls are dear things , and of great value with God. Ye know ( saith the Apostle ) that ye were not redeemed with corruptible things , as Silver and Gold from your vain conversation received by tradition : but with the pretious blood of the Son of God , as of a Lamb without spot . 1 Pet. 1.18 , 19. Only the blood of God , is found an equivalant price for the redemption of souls . Gold and silver may redeem from Turkish , but not from Hellish bondage . The whole creation sold to the utmost worth of it , is not a value for the redemption of one soul. Souls are dear ware , he that paid for them , found them so . Yet how cheaply do sinners sell their souls , as if they were but low priz'd Commodities ! But you that sell your souls cheap , will buy repentance dear . Inference 3. If Christs death satisfied God for our sins , how unparallel'd is the love of Christ to poor sinners ! It 's much to pay a pecuniary debt , to free another ; but who will pay his own blood for another ? We have a famous instance of Zaleucus , that famous Locrensian Lawgiver , who decreed and Enacted , that whoever was convicted of Adultery , should have both his eyes put out . It so fell out , that his own Son was brought before him for that crime ; hereupon the people interposing , made suit for his pardon . At length , the Father partly overcome by their importunities , and not unwilling to shew what lawful favour he might to his Son ; he first put out one of his own eyes , and then one of his Sons ; and so shewed himself both a merciful Father , and a just Law-giver . So tempering mercy with justice , that both the Law was satisfied , and his Son spared . This is written by the Historian as an instance of singular love in this Father , to pay one half of the penalty for his Son. But Christ did not divide and share in the penalty with us , but bare it all . Zaleucus did it for his Son , who was dear to him ; Christ did it for enemies , that were fighting and rebelling against him . Rom. 5.8 . while we were yet sinners , Christ died for us . O would to God ( said an holy one ) I could cause Paper and Ink to speak the worth and excellency , the high and loud praises of our brother-ransomer ! Oh the ransomer needs not my report ; but oh if he would take it , and make use of it . I should be happy if I had an Errand to this world , but for some few years ; to spread proclamations , and out-crys , and love-letters of the highness [ the highness for evermore ] of the ransomer , whose cloaths were wet , and dyed in blood ; how be it , that after that , my soul and body should go back to their mother nothing . Inference 4. If Christ by dying hath made full satisfaction , then God is no loser in pardoning the greatest of sinners that believe in Iesus : and consequently his Iustice can be no bar to their Iustification , and Salvation . He is just to forgive us our sins , 1 Joh. 1.9 . What an Argument is here for a poor Believer to plead with God! Lord , if thou save me by Jesus Christ , thy Justice will be fully satisfied at one round payment , but if thou damn me , and require satisfaction at my hands ; thou canst never receive it . I shall make but a dribling payment , though I lye in Hell to eternity ; and shall still be infinitely behind with thee . Is it not more for thy glory to receive it from Christs hand , than to require it at mine ? One drop of his blood is more worth than all my polluted blood . O how satisfying a thing is this to the Conscience of a poor sinner , that is objecting the multitude , agravations , and amazing circumstances of sin , against the possibility of their being pardoned . Can such a sinner as I be forgiven ? Yes , if thou believest in Jesus , thou maist : for so God will lose nothing in pardoning the greatest transgressors . Let Israel hope in the Lord , for with the Lord there is mercy ; and with him is plenteous redemption . Psal. 130.7 . ( i. e. ) a large stock of merit lying by him , in the blood of Christ , to pay him for all that you have done against him . Inference 5. Lastly , If Christ hath made such a full satisfaction as you have heard , how much is it the concernment of every soul , to abandon all thoughts of satisfying God for his own sins ; and betake himself to the blood of Christ the ransomer by faith , that in that blood they may be pardoned . It would grieve ones heart to see how many poor creatures are drudging and tugging at a task of repentance , and revenge upon themselves , and reformation , and obedience , to satisfie God for what they have done against him : and alas it cannot be ! they do but lose their labour . could they swelter their very hearts out , weep till they can weep no more , cry till their throats be parched ; alas they can never recompence God , for one vain thought . For such is the severity of the Law , that when it is once offended , it will never be made amends again , by all that we can do . It will not discharge the sinner for all the sorrow in the world . Indeed if a man be in Christ , sorrow for sin is something ; and renewed obedience is something . God looks upon them favourably , and accepts them gratiously in Christ : but out of him they signifie no more than the intreaties and cries of a condemned malefactor , to reverse the legal sentence of the Judge . You may toyl all the day of your life , and at night go to bed without a candle . To that sense that Scripture sounds , Isa. 50. ult . Behold all ye that kindle a fire , that compass your selves about with sparks ; walk in the light of your fire , and in the sparks that you have kindled ; this shall ye have of mine hand , ye shall lie down in sorrow . By fire , and the light of it , some understand the sparkling pleasures of this life , and the sensitive joys of the creatures : but generally it 's taken for our own natural righteousness , and all acts of duties in order to our own justification by them before God. And so it stands opposed to that faith of recumbency , spoken of in the verse before . By their compassing themselves about with these sparks , understand their dependence on these their duties and glorying in them . But see the fatal issue , ye shall lie down in sorrow . That shall be your recompence from the hand of the Lord. That 's all the thanks , and reward you must expect from him , for slighting Christs , and prefering your own righteousness before his . Reader , be convinced , that one act of faith in the Lord Jesus , pleases God more , than all the obedience , repentance and strivings to obey the Law through thy whole life can do . And thus you have the first special fruit of Christs Priesthood , in the full satisfaction of God for all the sins of Believers . The FIFTEENTH SERMON . GAL. IV. IV , V. But when the fulness of time was come , God sent forth his Son , made of a woman , made under the Law , to redeem them that were under the Law , that we might receive the Adoption of Sons . THis Scripture gives us an account of a double fruit of Christs death , viz. the payment of our debt , and the purchase of our inheritance . First , The payment of our debt expressed by our redemption , or buying us out from the obligation and curse of the Law , which hath been discoursed in the last exercise . Secondly , the purchase of an inheritance for those redeemed ones : expressed here by their receiving the Adoption of Sons . Which is to be our present subject ▪ Adoption is either civil , or divine . Of the first the Civil Law gives this difinition , that it is , A Lawful Act , in imitation of nature , invented for the comfort of them that have no children of their own . Divine Adoption , is that special benefit whereby God , for Christs sake , accepteth us as Sons , and makes us heirs of eternal life with him : Betwixt this Civil , and Sacred Adoption there is a twofold agreement , and disagreement . They agree in this , that both flow from the pleasure , and good will of the Adoptant . And in this , that both confer aright to priviledges , which we have not by nature ; but in this they differ . One is an Act imitating nature , the other transcends nature . The one , was found out for the comfort of them that had no children ; the other , for the comfort of them that had no Father . This Divine Adoption , is in Scripture either taken properly for that act , or sentence of God , by which we are made Sons : or for the priviledges with which the Adopted are invested . And so it 's taken Rom. 8.23 . and in this Scripture now before us . We lost our inheritance by the fall of Adam : we receive it , as the Text speaks , by the death of Christ , which restores it again to us by a new , and better title . The Doctrine hence is , DOCT. That the death of Iesus Christ , hath not only satisfied for our debts ; but over and above , purchased a rich inheritance , for the children of God. For this end , or cause , he is the Mediator of the New-Testament ; that by means of death , for the redemption of the transgressions that were under the first Testament , they which are called , might receive the promise of eternal inheritance . Heb. 9.15 . We will here first see what Christ paid . Secondly , what he purchased . Thirdly , for whom . First , What Christ paid . Our Divines comprize the vertue and fruits of the Priesthood of Christ in these two things , viz. solutio debiti , & acquisitio haereditatis , payment , and purchase : answerably the obedience of Christ hath a double relation , ratio legalis justiciae , the relation of a legal righteousness ; an adequate and exactly proportionated price . And it hath also in it ratio super legalis meriti , the relation of a merit over and beyond the Law. To object ( as some do ) the satisfaction of Christ was more than sufficient , according to our Doctrine , and therefore could not be intended for the payment of our debt , is a senseless cavil . For surely if Christ paid more than was owing , he must needs pay all that was owing to divine Justice . And truly it is but a bad requital of the Love of Jesus Christ , who beside the payment of what we owed , would manifest his bounty , by the redundancy of his merit , which he paid to God to purchase a blessed inheritance for us . This overplus of satisfaction ( which was the price of that inheritance I am now to open ) is not obscurely hinted , but plainly expressed twice in Rom. 5.15 . But not as the offence , so also is the free gift ; for if through the offence of one , many be dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . much more the grace of God , and the gift by grace ; which is by one man Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath abounded , or flowed abundantly unto many . So vers . 17. For if by one mans offence , death raigned by one ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more they which receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the overflowings , or abundance of grace , and of the gift of righteousness , shall raign in life , by one , Iesus Christ. In both which places Christ and Adam are compared as the two roots or common heads of mankind ; both agreeing in this property of communicating their conditions to those that are theirs ; yet there is a great deal of difference betwixt them , for in Christ the power is all divine , and therefore infinitely more active , and effectual . He communicates abundantly more to his , than they lost in Adam . So that this blood is not only sufficient to redeem all those that are actually redeemed by it , but even the whole world also . And were there so many worlds of men , as there are men in the world , it would be sufficient for them also ; and yet still there would be an overplus of value . For all those worlds of men would rise but to a finite bulk ; but this blood is infinite in its worth and dignity . Since then there is not a whole world , no not half , but the far less part of the world redeemed by the blood of Christ ; which was sufficient for so many : how great must be the surplusage , and redundancy of merit ! Here our Divines rightly distinguish betwixt the substance , and accidents of Christs death and obedience . Consider that Christs suffering as to the substance of it , it was no more than what the Law required . For neither the justice , nor love of the Father would permit , that Christ should suffer more , than what was necessary for him to bear , as our surety : but as to the circumstances , the person of the sufferer , the cause and efficacy of his sufferings , &c. it was much more than sufficient . A super legale meritum , a merit above and beyond what the Law required . For though the Law required the death of the sinner , who is but a poor contemptible creature ; it did not require that one perfectly innocent should die . It did not require that God should shed his blood . It did not require blood of such value , and worth as this was . I say none of this the Law required , though God was pleased for the advancement and manifestation of his Justice and Mercy in the highest , to admit and order this , by way of commutation ; admitting him to be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ransomer by dying for us . And indeed it was a most gratious relaxation of the Law , that admitted of such a commutation as this : for hereby it comes to pass , that Justice is fully satisfied , and yet we live and are saved ; which before was a thing that could not be imagined . Yea , now we are not only redeemed from wrath by the adequate compensation made for our sins by Christs blood and sufferings substantially considered , but to a most glorious inheritance purchased by his blood , considered as the blood of an Innocent ; as the blood of God , and therefore as most excellent and efficatious blood , above what the Law demanded . And this is the meaning of Athanasius , when he saith that Christ recompensed or made amends for small things , with great . He means not that sin considered absolutely , and in it self is small ; O no , but compared with Christs blood , and the infinite excellency and worth of it , it is so . And Chrysostom , to the same purpose , Christ paid much more ( saith he ) than we owed , and so much more , as the immense Ocean , is more than a small drop . So that it was rightly determined by holy Anselme , no man saith he can pay to God what he owes him ; Christ only paid more than he owed him . And by this you see how rich a treasure there lies by Christ , to bestow in a purchase for us , beyond and above what he paid to redeem us ; even as much as his soul and body was more worth than ours for whom it was sacrificed ; and that is so great a sum , that all the Angels in Heaven , and men on earth can never compute , and sum up , so as to shew us the total of it . And this was that inexhaustible treasure that Christ expended , to procure and purchase the fairest inheritance for Believers . Having seen the treasure that purchased ; let us next enquire into the inheritance purchased by it . Secondly , This inheritance is so large , that it cannot be surveyed by creatures : nor can the boundaries and limits thereof be described ; for it comprehends all things . 1 Cor. 3.22 . All is yours , ye are Christs , and Christ is Gods. Revel . 21.7 . He that overcomes shall inherit all things . And yet I do not think or say that Dominium fundatur in gratia , that Temporal Dominion in founded in grace . No , that 's at the cast and dispose of providence : but , Christ by his death hath restored a right to all things to his people . But to be more particular , I shall distribute the Saints inheritance purchased by Christ , into three heads . All Temporal good things , all Spiritual good things , and all Eternal good things are theirs . First , All Temporal good things . 1 Tim. 6.7 . He hath given us all things , richly to enjoy . Not that they have the possession , but the comfort and benefit of all things . Others have the sting , gall , wormwood , bayts , and snares of the creature ; Saints only have the blessing and comfort of it . So that this little which a Righteous man hath , is ( in this among other respects ) better than the treasures of many wicked . Which is the true key to open that dark saying of the Apostle , 2 Cor. 6.10 . as having nothing , and yet possessing all things . They only possess , others are possessed by the world . The Saints do uti mundo , & frui Deo , use the world and enjoy God in the use of it . Others are deceived , defiled , and destroyed by the world , but these are refresht , and furthered by it . Secondly , All Spiritual good things are purchased by the blood of Christ for them . As justification which comprizes remission of sins , and acceptation of our persons by God. Rom. 3.24 . Being Iustified freely by his grace , through the redemption that is in Christ. Sanctification is also purchased for them . Yea , both initial and progressive sanctification . For of God he is made unto us not only wisdom and righteousness , but sanctification also . 1 Cor. 1.30 . These two , viz. our Justification and Sanctification , are two of the most rich and shining robes in the wardrobe of free-grace . How glorious and lovely do they render the soul that wears them ! These are like the Bracelets and Jewels Isaack sent to Rebecca . Adoption into the family of God is purchased for us by this blood . For ye are all the children of God by faith in Iesus Christ , Gal 3.26 . Christ as he is the Son , is haeres natus , the heir by nature : as he is Mediator , he is haeres constitutus , the heir by appointment : appointed heir of all things ; as it is Heb. 1.2 . By this Sonship of Christ , we being united to him by faith , become Sons ; and if Sons , then heirs . O what a manner of love is ▪ this , that we should be called the Sons of God ? 1 Joh. 3.1 . That a poor beggar should be made an heir , yea , an heir of God , and a joynt heir with Christ. Yea , that very faith , which is the bond of union , and consequently the ground of all our communion with Christ , is the purchase of his blood also . 2 Pet. 1.1 . To them that have obtained like pretious faith with us , through the righteousness of God , and our Saviour Iesus Christ. This most pretious grace is the dear purchase of our Lord Jesus Christ. Yea , all that peace , joy , and spiritual comfort , which are sweet fruits of faith , are with it purchased for us by this blood . So speaks the Apostle in Rom. 5.1 , 2 , 3. Being Iustified by faith , we have peace with God ; through our Lord Iesus Christ , &c. moreover the Spirit himself who is the Author , Fountain , and Spring of all these graces and comforts , is procured for us by his death , and resurrection . Gal. 3.13 , 14. Christ hath redeemed us from the curse of the Law , being made a curse for us ; for it is written , cursed is every one that hangeth on a tree . That the blessing of Abraham might come upon the Gentiles through Iesus Christ , that we might receive the promise of the spirit , through faith . That spirit that at first sanctified , and since hath so often sealed , comforted , directed , resolved , guided , and quickned your souls ; had not come to perform any of these blessed Offices upon your hearts if Christ had not died . Thirdly , All Eternal good things are the purchase of his blood ▪ Heaven and all the glory thereof is purchased for you that are Believers , with this price . Hence that glory , whatever it be , is called , an inheritance incorruptible , undefiled , and that fadeth not away , reserved in Heaven for you ; to the lively hope whereof ye are begotten again , by the resurrection of Christ from the dead . 1 Pet. 1.3 , 4. Not only present mercys are purchased for us , but things to come also . As it is 1 Cor. 3.22 . Man is a prudent and prospecting creature , and is not satisfied that it 's well with him for present , unless he have some assurance it shall be well with him for time to come . His mind is taken up about what shall be hereafter , and from the good , or evil things to come , he raiseth up to himself , vast hopes , or fears . Therefore to compleat our happiness , and fill up the uttermost capacity of our souls ; all the good of eternity is put into the account and Inventory of the Saints Estate and Inheritance . This happiness is ineffable . It 's usually distinguisht into what is essential , and what is accessory to it . The essentials of it , as we in our embodied state can conceive , is either , the Objective , Subjective , or Formal happiness to be enjoyed in Heaven . The Objective happiness , is God himself . Psal. 73.25 . Whom have I in Heaven but thee ? If it could be supposed ( saith one ) that God should withdraw from the Saints in Heaven , and say , take Heaven and divide it among you ; but as for me , I will withdraw from you : the Saints would fall a weeping in Heaven , and say , Lord take Heaven , and give it to whom thou wilt ; it 's no Heaven to us except thou be there . Heaven would be a very Bokim to the Saints , without God. In this our glory in Heaven consists , to be ever with the Lord. 1 Thes. 4.17 . God himself is the chief part of a Saints inheritance , in which sence as some will understand , Rom. 8.17 . they are called heirs of God. The Subjective glory and happiness is the attemperation and suiting of the soul and body to God. This is begun in sanctification , perfected in glorification . It consists in removing from both , all that is indecent and inconsistent with a state of such compleat glory and happiness ; and in super-induceing and cloathing it with all Heavenly qualities . The immunities of the body are its freedom from all natural infirmities ; which as they come in , so they go out with sin . Thenceforth there shall be no diseases , deformities , pains , flaws , monstrosities , their good physitian death hath cured all this . And their vile bodies shall be made like unto Christs glorious body . Phil. 3.21 . And be made a spiritual body . 1 Cor. 15.44 . For agility , like the Chariots of Aminadab . For Beauty as the top of Lebanon , for incorruptibility as if they were pure Spirits . The Soul also is discharged and freed from all darkness and ignorance of mind ; being now able to discern all truths in God , that Chrystal Ocean of truth . The leaks of the memory stopt for ever . The roving of its fancy perfectly cured . The stubbornness and reluctancy of the will , for ever subdued , and retained in due , and full subjection to God. So that the Saints in glory shall be free from all that now troubles them . They shall never sin more , nor be once tempted so to do ; for no serpent hisses in that paradise . They shall never grieve or groan more , for God shall wipe all tears from their eyes . They shall never be troubled more : for God will then recompense tribulation to their troubles , and to them that are troubled rest . They shall never doubt more , for fruition excludes doubting . The Formal happiness is the fulness of satisfaction resulting from the blessed sight and enjoyment of God , by a soul so attemper'd to him . Psal. 17.15 . When I awake , I shall be satisfied with thy likeness . This sight of God in glory called the beatifical vision , must needs yield ineffable satisfaction to the beholding soul , in as much as it will be an intuitive vision . The intellectual or mental eye shall see God : 1 Ioh. 3.2 . The corporeal glorified eye shall see Christ. Iob 19.26 , 27. What a ravishing vision will this be ? And how much will it exceed all reports , and apprehensions we had here of it ! Surely the one half was not told us . It will be a transformative vision , it will change the beholder into its own image and likeness . We shall be like him , for we shall see him as he is . 1 Joh. 3.2 . As Iron put into the fire , becomes all fiery : so the soul by conversing with God , is changed into his very similitude . It will be , an Appropriative vision , whom I shall see for my self . Job . 19.26 , 27. In Heaven interest is clear , and undoubted ; fear is cast out . No need of marks and signs there ; for what a man sees and enjoys , how can he doubt of ? It will be a ravishing vision , these we have by faith are so , how much more those in glory ; How was Paul transported , when he was in a visional way wrapt up into the third Heaven , and heard the unutterable things , though he was not admitted into the blessed society , but was with them as the Angels are in our assemblies ; a stander by , a looker on . If a spark do so inflame ; what is it to lie down like a Phoenix in her bed of Spices ? Like a Salamander to live , and move in the fire of love ! It will also be an eternal vision , vacabimus , & videbimus : ( as Augustin said ) we shall then be at leisure for this imployment , and have no diversions from it for ever . No evening is mentioned to the seaventh days sabbath ; no night in the new Ierusalem . And therefore , Lastly , It will be a fully satisfying vision : God will then be all in all . Etiam ipsa curiositas satietur , curiosity it self will be satisfied . The blessed soul will feel it self blessed , filled , satisfied , in every part . Ah what an happiness is here ! to look , and love ; to drink and sing , and drink again at the fountain head of the highest glory . And if at any time its eye be turned from a direct , to a reflex sight upon what it once was ; how it was wrought on ; how fitted for this glory ; how wonderfully distinguished by special grace , from them that are howling in flames , whilst himself is shouting aloud upon its bed of everlasting rest ; all this will enhaunce the glory . And so also will the Accessories of this blessedness , The place where God is enjoyed , the Empyrean Heaven , the City of God , wihther Christ ascended . Where the great assembly are met . Paradise and Canaan were but the Types of it . More excelling and trascending the Royal Palaces of earthly Princes , than they do a ●idgeon hold . The company also with whom he is enjoyed , adds to the glory . A blissful society indeed . Store of good neighbours in that City . There we shall have familiar converse with Angels , whose appearances now are insupportable by poor mortals . There will be sweet and full closings also betwixt the Saints ; Luther and Zuinglius are there agreed : here they could not fully close with one another . And no wonder , for they could not fully close with themselves . But there is perfect harmony and unity . All meeting and closing in God , as lines in the Center . This is a blessed glimpse of your inheritance . Thirdly , All this is purchased for Believers : hence it 's call'd , the Inheritance of the Saints in Light. Col. 1.12 . All is yours , for ye are Christs , that is the tenure . 1 Cor. 3.23 . So Rom. 8.30 . Whom he did predestinate , them he also called ; and whom he called , them he also justified : and whom he justified , them he also glorified : Only those that are Sons , are Heirs . Rom. 8.17 . The unrighteous shall not inherit . 1 Cor. 6.9 . It 's the Fathers good pleasure to give the Kingdom to the little flock , Luk. 12.32 . Inference 1. Hath Christ not only redeemed you from wrath , but purchased such an eternal inheritance also by the overplus of his merit for you . Oh how well content should Believers then be with their lot of providence in this life , be it what it will ! Content did I say , I speak too low , overcome , ravisht , filled with praises and thanksgivings ; how low , how poor , how afflicted soever for present they are . O let not such a thing as grumbling , repining , freting at providence be found ; or once named among the expectants of this Inheritance . Suppose you had taken a beggar from your door , and adopted him to be your Son ; and made him Heir of a large inheritance ; and after this he should contest and quarrel with you for a trifle ? could you bear it ? how to work the Spirit of a Saint into contentment with a Low condition here ; I have laid down several rules in another discourse , to which for present I refer the Reader . Inference 2. With what weaned affections should the people of God walk up and down this world , content to live , and willing to die . For things present are theirs if they live , and things to come are theirs if they die . Paul expresses himself in a frame of holy indifferencie . Phil. 1.23 . Which to choose I know not . Many of them that are now in fruition of their inheritance above , had vitam in patientia , mortem in desiderio , life in patience , and death in desire , while they tabernacled with us . Oh ( cried one ) what would I give to have a bed made to my wearied soul in Christs bosom . — I cannot tell you what sweet pain , and delightful torments are in his love . I often challenge time for holding us assunder ; I profess to you , I have no rest till I be over head and ears in Loves Ocean . If Christs Love ( that fountain of delights ) were laid open to me as I would wish ; O how drunken would this my soul be ! I half call his absence cruel ; and the mask and vail on his face a cruel covering , that hideth such a fair , fair face from a ●ick soul. I dare not challenge himself , but his absence is a mountain of Iron upon my heavy heart . O when shall we meet ! How long is it to the dawning of the marriage day ! O sweet Lord Jesus , take wide steps . O my Lord come over mountains at one stride ! O my beloved flee like a Roe , or young Hart upon the mountains of seperation ! O if he would fold the Heavens together like an old cloak ; and shovel time , and days out of the way ; and make ready in hast the Lambs wife for her husband ! Since he looked upon me , my heart is not mine own . Who can be blamed for desiring to see that fair inheritance which is purchased for him ? But truly should God hold up the soul by the power of faith , from day to day to such sights as these ; who would be content to live a day more on earth ? How should we be ready to pull down the Prison walls , and not having patience to wait till God open the door ! As the Heathen said . Victurosque dii celant , ut vivere durant . And truly the wisdom of God is in this specially remarkable , in giving the new creature such an admirable crasis and even temper : as that Scripture , 2 Thes. 3.5 . expresses : The Lord direct your hearts into the Love of God , and patient waiting for of Christ. Love inflames with desire , patience allays that fervor . So that fervent desires ( as one happily expresses it ) are allaied with meek submission . Mighty love , with strong patience . And had not God twisted together these two principles in the Christians constitution ; he had framed a creature to be a torment to it self , to live upon a very rack . Inference 3. Hence we infer the impossibility of their Salvation that know not Christ , nor have interest in his blood . Neither Heathens nor meerly nominal Christians can inherit . I know some are very indulgent to the Heathen , and many formal Christians are but too much so to themselves : but union by faith with Jesus Christ , is the only way revealed in Scripture by which we hope to come to the heavenly inheritance . I know it seems hard , that such brave men as some of the Heathens were , should be damned : but the Scripture knows no other way to glory , but Christ put on and applied by faith . And it is the common suffrage of modern sound Divines , that no man by the sole conduct of nature , without the knowledge of Christ , can be saved . There is but one way to glory , for all the world . Ioh. 14.6 . No man cometh to the Father but by me . Gal. 3.14 . The blessing of Abraham comes upon the Gentiles through faith . Scripture asserts the impossibility of being , or doing any thing that is truly evangelically good out of Christ. Joh. 15.5 . Without me ye can do nothing ; and Heb. 11.6 . Without faith it is impossible to please God. Scripture every where connects and chains Salvation with vocation , Rom. 8.30 . and vocation with Gospel . Rom. 10.14 . To those that plead for the Salvation of Heathens , and profane Christians ; we may apply that tart rebuke of Bernard , that while some labour to make Plato a Christian , he feared they therein did prove themselves to be Heathens . Inference 4. How greatly are we all concerned to clear up our Title to the heavenly inheritance ! It 's horrible to see how industrious many are for an inheritance on earth , and how careless for Heaven . By which we may plainly see how vilely the noble soul is depressed by sin , and sunk down into flesh ; minding only the concernments of the flesh . Hear me ye that labour for the world , as if Heaven were in it . What will ye do when at death you shall look back over your shoulder , and see what you have spent your time and strength for , shrinking and vanishing away from you ? When you shall look forward , and see vast eternity opening its mouth to swallow you up ? O then what would you give for a well grounded assurance of an eternal inheritance ! O therefore , if you have any concernment for your poor souls . If it be not indifferent to you , what becomes of them , whether they be saved , or whether they be damned ; give all diligence to make your calling and election sure . 2 Pet. 1.10 . Work out your own salvation with fear and trembling , for it is God that worketh in you both to will and to do of his own good pleasure . Phil. 2.12 . Remember it is Salvation you work for ; and that 's no trifle . Remember it 's your own Salvation , and not anothers . It is for thy own poor soul that thou art striving ; and what hast thou more ? Remember , now God offers you his helping hand ; now the Spirit waits upon you in the means ; but of the continuance thereof you have no assurance ; for it is of his own good pleasure , and not at yours . To your work souls , to your work . Ah , strive as men that know what an Inheritance in Heaven is worth . And that as for you that have sollid evidence that it is yours ; Oh , that with hands and eyes lifted up to Heaven , you would adore that free grace , that hath entitled a child of wrath , to a heavenly inheritance . Walk as becomes heirs of God , and joint heirs with Christ. Be often looking Heaven-ward , when wants pinch here . Oh , look to that fair estate you have reserved in Heaven for you , and say , I am hastning home , and when I come thither , all my wants shall be supplied . Consider what it cost Christ to purchase it for thee , and with a deep sense of what he hath laid out for thee , let thy soul say ; Blessed be God for Iesus Christ. The SIXTEENTH SERMON . II COR. X.V. Casting down imaginations , and every thing that exalteth it self against the knowledge of God ; and bringing into captivity every thought to the obedience of Christ. WE now come to the Regal Office by which our glorious Mediator executes and dischargeth the undertaken design of our Redemption . Had he not as our Prophet opened the way of Life and Salvation to the children of men , they could never have known it ; and should they have clearly known it , except as their Priest he had offered up himself to impetrate and obtain Redemption for them ; they could not have been Redeemed virtually by his blood ; and if they had been so Redeemed , yet had he not lived in the capacity of a King , to apply this purchase of his blood to them ; they could have had no actual personal benefit by his death . For what he revealed as a Prophet , he purchased as a Priest : and what he so revealed and purchased as Prophet and Priest ; he applies as King. First , Subduing the souls of his elect to his spiritual government , then ruling them as his subjects ; and ordering all things in the Kingdom of providence for their good . So that Christ hath a twofold Kingdom , the one spiritual , and internal ; by which he subdues and rules the hearts of his people . The other providential , and external ; whereby he guides , rules , and orders all things in the world in a blessed subordination to their eternal Salvation . I am to speak from this text of his Spiritual and internal Kingdom . These words are considerable two ways , either relatively , or absolutely . Considered relatively they are a vindication of the Apostle from the unjust censures of the Corinthians ; who very unworthily interpreted his gentleness , condescention , and winning affability to be no better than a fawning upon them for self ends : and the authority he excercised , no better than pride , and imperiousness . But hereby he lets them know , that as Christ needs not , so he never used such carnal Artifices . The weapons of our warfare ( saith he ) are not carnal , but mighty through God , &c. Absolutely considered , they hold forth the efficacy of the Gospel in the plainness and simplicity of it , for the subduing of rebellious sinners to Christ : and in them we have these three things to consider . First , The oppositions made by sinners against the assaults of the Gospel : viz. imaginations or reasonings as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be fitly rendred . He means the subtilties , slights , excuses , subterfuges and arguings of fleshly minded men : in which they fortifie and entrench themselves against the convictions of the word . Yea and there are not only such carnal reasonings , but many proud high conceits with which poor creatures swel , and scorn to submit to the abasing , humble , self-denying way of the Gospel . These are the fortifications erected against Christ , by the carnal mind . Secondly , We have here the conquest which the Gospel obtains over sinners , thus fortified against it . It casts down , and overthrows , and takes in those strong holds . Thus Christ spoils Satan of his armour in which he trusted , by shewing the sinner that all this can be no defence to his soul against the wrath of God. But that 's not all , in the next place , Thirdly , You have here the improvement of the victory . Christ doth not only lead away these enemies spoiled , but brings them into obedience to himself : ( i. e. ) makes them after conversion Subjects of his own Kingdom ; obedient , useful , and serviceable to himself : and so is more than a Conqueror . They do not only lay down their arms and fight no more against Christ with them ; but repair to his Camp , and fight for Christ , with those reasons of theirs that were before imployed against him : as it 's said of Ierome , Origen and Tertullian that they came into Canaan , laden with Aegyptian gold . That is they come into the Church , full of excellent learning , and abilities , with which they eminently served Jesus Christ. O blessed victory , where the Conqueror and conquered both Triumph together . And thus enemies and rebels are subdued , and made subjects of the spiritual Kingdom of Christ. Hence the Doctrinal note is . DOCT. That Iesus Christ exercises a Kingly power over the souls of all , whom the Gospel subdues to his obedience . No sooner were the Collossians delivered out of the power of darkness , but they were immediately translated into the Kingdom of Christ the dear Son. 1 Col. 13. This Kingdom of Christ which is our present subject , is the internal spiritual Kingdom , which is said to be within the Saints . Luk. 17.20 , 21. The Kingdom of God is within you . Christ sits as an enthroned King in the Hearts , Consciences and affections of his willing people . Psal. 110.3 . And his Kingdom consists in Right●ousness Peace and Ioy in the Holy Ghost . Rom. 14.17 . And is properly Monarchical , as appears in the Margent . In the prosecution of this point , I will speak Doctrinally to these three heads . First , How Christ obtains this throne in the hearts of men . Secondly , How he rules in it , and by what acts he exerciseth his Kingly authority . Thirdly , What are the priviledges of those souls over whom Christ raigns . And then apply it . First , We will open the way and manner in which Christ obtains a Throne in the hearts of men : and that is by conquest . For though the souls of the Elect are his by donation , and right of redemption ; the Father gave them to him , and he died for them : yet Satan hath the first possession ; and so it fares with Christ , as it did with Abraham ; to whom God gave the Land of Canaan by promise and Covenant ; but the Cananites , Perezites , and sons of Anak had the actual possession of it , and Abrahams posterity must fight for it , and win it by inches before they enjoy it . The house is conveyed to Christ by him that built it , but the strong man armed keeps the possession of it , till a stronger than he comes and ejects him . Luk. 11.20 , 21 , 22. Christ must fight his way into the soul , though , he have right to enter as into his dearly purchased possession . And so he doth , for when the time of recovering them is come , he sends forth his Armies to subdue them . As it is Psal. 110.3 . The people shall be willing in the day of thy power . The Hebrew may as fitly be rendred , and is so by some , in the day of thine Armies . When the Lord Jesus sent forth his Armies of Prophets , Apostles , Evangelists , Pastors , Teachers , under the conduct of his Spirit ; armed with that two edged sword , the word of God , which is sharp and powerful . Heb. 4.12 . But that 's not all , he causes Armies of convictions and spiritual troubles to begird and straighten them on every side ; so that they know not what to do . These convictions like a shower of Arrows , strike point blanck into their Consciences . Acts 2.37 . When they heard this they were pricked to the heart , and said men and brethren what shall we do ! Christs Arrows are sharp in the hearts of his enemies , whereby the people fall under him , Psal. 45.5 , 6. by these convictions he batters down all their loose vain hopes , and levels them with the earth . Now all their weak pleas and defences , from the general mercy of God , the examples of others , &c. prove but as paper-walls to them . These shake their hearts , even to the foundation . And overturn every high thought there , that exalts it self against the Lord. This day in which Christ sits down before the soul , and summons it by such messengers as these , is a day of distress within ; yea , such a day of trouble that none is like it . But though it be so : yet Satan hath so deeply intrencht himself in the mind , and will , that the soul yields not at the first summons , till its provisions within are spent , and all its Towers of Pride , and Walls of vain confidence be undermined by the Gospel , and shaken down about its ears : and then the soul desires a parley with Christ. O now it would be glad of terms , any terms . If it may but save its life , let all go as a prey to the Conqueror . Now it sends many such messages as these to Christ , who is come now to the very gates of the soul , mercy Lord , mercy ; O were I but assured thou wouldst receive , spare and pardon me , I would open to thee the next moment . Thus the soul is shut up to the faith of Christ , as it is Gal. 3.23 . and reduced now to the greatest straight and loss imaginable ; and now the merciful King , whose only design is to conquer hearts , hangs forth the white flag of mercy before the soul , giving it hopes it shall be spared , pitied and pardoned , though so long in rebellion against him : If yet it will yield it self to Christ : many staggerings , hesitations , irresolutions , doubts , fears , scruples , half-resolves , reasonings for and against there are at the Council-table of mans own heart at this time . Sometimes there is no hope , Christ will slay me , if I go forth to him , and then it trembles . But then , whoever found him so , that tried him ? Other souls have yielded , and found mercy beyond all their expectation . Oh but I have been a desperate enemy against him . Admit it , yet thou hast the word of a King for it ; let the wicked forsake his way , and the unrighteous man his thoughts ; and let him turn to the Lord , and he will have mercy on him ; and to our God , for he will abundantly pardon him . Isa. 55.7 . But the time of mercy is past , I have stood out too long . Yet , if it were so , how is it that Christ hath not made short work and cut me off . Set fire , Hell fire to my soul , and withdrawn the siege ? Still he waiteth that he may be gratious , and is exalted that he may have compassion . A thousand such debates there are , till at last the soul considering , if it abide in rebellion , it must needs perish ; if it go forth to Christ , it can but perish ; and being somewhat encouraged by the messages of grace sent into the soul at this time , such as that , Heb. 7.25 . Wherefore he is able to save to the utmost all that come unto God by him . And that , Joh. 6.37 . He that cometh to me , I will in no wise cast out . And that , Matth. 11.28 . Come unto me ye that are weary , and heavy laden , and I will give you rest . It is at last resolved to open to Christ. And saith , stand open ye everlasting gates , and be ye opened ye everlasting doors ; the King of glory shall come in . Now the will spontaneously opens to Christ. That fort Royal submits , and yields . And all the affections open to him . The will brings Christ the keys of all the rooms in the soul. Concerning this Triumphant entrance of Christ into the soul , we may say , as the Psalmist rhetorically speaks concerning the Triumphant entrance of Israel into Canaan , Psal. 114.5 , 6. The Mountains skipped like Rams , and the little Hills like Lambs ; what ailed thee O thou Sea , that thou fleddest ? thou , Jordan that thou wast driven back ? So here in a like rhetorical Triumph we may say , the Mountains and Hills skip like Rams , the fixed and obstinate Will , starts from its own basis , and center . The Rocky heart rends in twain . A poor soul comes to the Word full of ignorance , pride , self-love , desperate hardness , and fixed resolutions to go on in its way . And by an hours discourse , the tide turns ; Iordan is driven back . What aileth thee thou stout Will , that thou surrendrest to Christ ? Thou hard heart , that thou relentest , and the waters gushed out ! And thus the soul is won to Christ. He writes down his terms , and the soul willingly subscribes them . Thus it comes in to Christ by free and hearty submission : desiring nothing more than to come under the government of Christ , for time to come . Secondly , Let us see how Christ rules in the souls of such as submit to him ? And there are six things in which he exerts his Kingly authority over them . First , He imposes a new Law upon them , and enjoyns them to be severe and punctual in their obedience to it . The soul was a Belialite before , and could endure no restraint . It 's Lusts gave it Law. We our selves were sometimes , foolish , disobedient , serving divers lusts , and pleasures . Tit. 3.3 . What ever the flesh craved , and the sensual appetite whined after it must have ; cost what it would cost : if damnation were the price of it , it would have it , provided it should not be present pay . Now it must not be any longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Law to God : but under Law to Christ. Those are the articles of peace which the soul willingly signes in the day of its admission to mercy , Matth. 11.29 . Take my yoak upon you , and learn of me . This Law of the Spirit of life , which is in Christ Iesus , makes them free from the Law of sin and death , Rom. 8.2 . Here 's much strictness , but no bondage . For the Law is not only written in Christs Statute-book the Bible , but coppied out by his spirit upon the hearts of his subjects , in correspondent principles , which makes obedience a pleasure , and self-denial easie . Christs yoak is lined with Love : so that it never galls the necks of his people . 1 Joh. 5.3 . His commandments are not grievous . The soul that comes under Christs government , must receive Law from Christ ; and under Law every thought of the heart must come . Secondly , He rebukes and chastises souls for the violations and trangressions of his Law. That 's another act of Christs Regal authority : whom he loves he rebukes and chastens . Heb. 12.6 , 7. These chastisements of Christ are either by the rod of providence upon their bodies and outward comforts , or upon their spirits and inward comforts . Sometimes his rebukes are smart upon the outward man. 1 Cor. 11.30 . For this cause many among you are weakly , and sick , and many sleep . They had not that due regard to his body that became them , and he will make their bodies to smart for it . And he had rather their flesh should smart , than their souls should perish . Sometimes he spares their outward , and afflicts their inner man , which is a much smarter rod. He withdraws peace , and takes away joy from the spirits of his people . The hidings of his face , are sore rebukes . However , all is for emendation , not for destruction . And it is not the least priviledge of Christs Subjects to have a seasonable and sanctified rod to reduce them from the waies of sin . Psal. 23.3 . thy rod , and thy staff they comfort me . Others are suffered to go on stubbornly in the way of their own hearts . Christ will not spend a rod upon them for their good . Will not call them to account for any of their transgressions : but will reckon with them for altogether in Hell. Thirdly , Another Regal Act of Christ , is the restraining and keeping back his servants from iniquity , and withholding them from those courses which their own hearts would incline and lead them to . For even in them there is a spirit bent to backsliding , but the Lord in tenderness over them , keeps back their souls from iniquity ; and that when they are upon the very brink of sin : my feet were almost gone ; my steps were well nigh slipt , Psal. 73.2 . Then doth the Lord prevent sin , by removing the occasion providentially : or by helping them to resist the temptation ; gratiouslyly assisting their spirits in the trial . So that no temptation shall befall them , but a way of escape shall be opened , that they may be able to bear it , 1 Cor. 10.13 . And thus his people have frequent occasions to bless his name for his preventing goodness , when they are almost in the midst of all evil . And this I take to be the meaning of Gal. 5.16 This I say then , walk in the spirit ; and ye shall not fulfil the lusts of the flesh . Tempted by them ye may be , but fulfil them ye shall not . My spirit shall cause the temptation to die , and wither away in the womb , in the embrio of it ; so that it shall not come to a full birth . Fourthly , He protects them in his waies , and suffers them not to relapse fom him into a state of sin and bondage to Satan any more . Indeed he is restless in his endeavours to reduce them again to his obedience ; he never leaves tempting and soliciting for their return ; and where he finds a false professor he prevails : but Christ keeps his that they depart not again . Joh. 17.12 . All that thou hast given me I have kept , and none of them is lost , but the son of perdition . They are kept , by the mighty power of God , through faith to salvation . 1 Pet. 1.5 . Kept as in a Garrison according to the importance of that word . None more solicited , none more safe than the people of God. They are preserved in Christ Iesus . Jude 1. It is not their own grace that secures them , but Christs care , and continual watchfulness . Our own graces left to themselves , would quickly prove but weights sinking us to our own ruine . As one speaks , this is his Covenant with them . Jer. 32.4 . I will put my fear in their inwards , and they shall not depart from me . Thus a King he preserves them . Fifthly , As a King he rewards their obedience , and encourages their sincere services . Though all they do for Christ be duty , yet he hath united their comfort with their duty . This I had , because I kept thy precepts . Psal. 119.56 . They are engaged to take this encouragement with them to every duty , that he whom they seek , is a bountiful rewarder of such as diligently seek him . Heb. 11.6 . O what a good master do the Saints serve ! Hear how a King expostulates with his Subjects , Jer. 2.31 . Have I been a barren wilderness , on a land of darkness to you ? q. d. Have I been such a hard master to you ? Have you any reason to complain of my service ? To whomsoever I have been straight-handed , surely I have not been so to you . You have not found the waies or wages of sin like mine . Sixthly , He pacifies all inward troubles , and commands peace when their spirits are tumultuous . This peace of god Rules in their hearts . Col. 3.15 . it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act the part of an Umpire , in appeasing strife within . When the tumultuous affections are up , and in a hurry ; when anger , hatred , and revenge begin to rise in the soul , this hushes and stills all . I will hearken ( saith the Church ) what God the Lord will speak , for he will speak peace to his people and to his Saints , Psal. 85.8 . He that saith to the raging Sea be still , and it obeys him ; he only can pacifie the disquieted spirit . They say of Frogs , that if they be croaking never so much in the night , bring but a light among them , and they are all quiet . Such a light is the peace of God , among our disordered affections . These are Christs Regal acts . And he puts them forth upon the souls of his people , powerfully , sweetly , suitably . First , Powerfully : whether he restrains from sin , or impels to duty he doth it with a soul determining efficacy . For his Kingdom is not in word , but in power . 1 Cor. 4.20 . And those whom his Spirit leads , go bound in the spirit , to the fulfilling and discharge of their duties . Acts 20.22 . And yet , Secondly , He rules not by compulsion , but most sweetly . His Law is a Law of Love , written upon their hearts . The Church is the Lambs wife , Rev. 19.7 . A bruised reed he shall not break , and smoaking flax he shall not quench . Isa. 42.2 , 3. I beseech you by the meekness , and gentleness of Christ , saith ●he Apostle , 2 Cor. 10.1 . for he delighteth in free , not in forced obedience . He rules children not slaves . And so his Kingly power is mixed with Fatherly love . His yoak is not made of Iron , but Gold. Thirdly , He rules them suitably to their natures : in a rational way : Hos. 11.4 . I drew them with the cords of a man , with bands of Love , ( i. e. ) in a way proper to convince their reason and work upon their ingenuity . And thus his internal Kingdom is administred by his Spirit , who is his prorex or vicegerent in our hearts . Thirdly , And Lastly we will open the priviledges pertaining to all the Subjects of this Spiritual Kingdom . And they are such as follow . First , Those souls ever whom Christ raigns , are certainly , and fully set free from the curse of the Law. If the Son make you free , then are you free indeed , Joh. 8.36 . I say not they are free from the Law as a rule of life ; such a freedom were no priviledge to them at all ; but free from the rigorous exactions , and terrible maledictions of it , to hear our liberty proclaimed from this bondage , is the joyful sound indeed . The blessedst voice that ever our ears heard . And this all that are in Christ shall hear ; if we be led by the Spirit , we are not under the Law. Gal. 5.18 . Blessed are the people that hear this joyful sound , Psal. 89.15 . Secondly , Another priviledge of Christs Subjects , is freedom from the dominion of sin . Rom. 6.14 . Sin shall not raign over them , for they are not under the Law , but under grace . One Heaven cannot bear two Suns . Nor one soul , two Kings . When Christ takes the throne , sin quits it . It 's true , the being of sin is there still . It 's defiling and troubling power remains still ; but its dominion is abolished . O joyful tydings , O welcome day ! Thirdly , Another priviledge of Christs Subjects , is protection in all troubles and dangers to which their souls or bodies are exposed . This man shall be the peace , when the Assyrian shall come into our Land , and when he shall tread in our Palaces , Mica . 5.5 . Kings owe protection to their Subjects . None so able , so faithful in that work , as Christ. All thou gavest me I have kept , and none is Lost. Joh. 17.12 . Fourthly , Another priviledge of Christs Subjects is a merciful and tender bearing of their burdens and infirmities . They have a meek and patient King. Tell the daughter of Syon , thy King cometh meek and lowly . Matth. 21.5 . Matth. 11.29 . Take my yoak , and learn of me , for I am meek and lowly . The meek Moses , could not bear the provocations of the people , Numb . 11.12 . but Christ bears them all . He carries the Lambs in his arms , and gently leads them that be with young . Esa. 42.11 . He is one that can have compassion upon the ignorant , and them that are out of the way . Fifthly , Again , Sweet peace , and tranquility of soul , is the priviledge of the Subjects of this Kingdom . For this Kingdom consisteth in Peace and Ioy in the Holy-Ghost , Rom. 14.17 . And till souls come under his Scepter , they shall never find peace . Come unto me ye that are weary I will give you rest . Yet , do not mistake , I say not they have all actual peace , at all times . No , they often break that peace by sin ; but they have the root of peace : the ground-work and cause of peace . If they have not peace : yet they have that which is convertible into peace , at any time . They also are in a state of peace , Rom. 5.11 . being justified by faith , we have peace with God. This is feast every day . A mercy which they only can duly value , that are in the depths of trouble for sin . Sixthly Lastly , Everlasting Salvation is the priviledge of all over whom Christ raigns . Prince , and Saviour are joyned together . Acts 5.31 . He that can say , thou shalt guide me with thy counsels , may add what follows , and afterwards bring me to glory . Psal. 73.24 . Indeed the Kingdom of grace , doth but breed up children for the Kingdom of glory . And to speak as the thing is , it 's the Kingdom of Heaven here begun . The difference betwixt them is not specifical , but only gradual , and therefore this as well as that bears the name of the Kingdom of Heaven . The King is the same , and the Subjects the same . The Subjects of this are shortly to be translated to that Kingdom . Thus I have named , and indeed but named , some few of those inestimable priviledges of Christs Subjects . We next apply it . Inference 1. How great is their sin and misery who continue in bondage to sin and Satan , and refuse the Government of Christ ! Who had rather sit under the shadow of that bramble , than under the sweet and powerful government of Christ. Satan writes his Laws in the blood of his Subjects , grinds them with cruel oppression . Wears them out with bondage to divers Lusts : and rewards their service with everlasting misery . And yet how few are weary of it , and willing to come over to Christ ! Behold , ( said one of Christs Heralds ) Christ is in the field : sent of God to recover his right , and your liberty : His Royal Standard is pitcht in the Gospel , and proclamation made ; that if any poor sinners weary of the Devils Government , and laden with the miserable chains of his Spiritual bondage , ( so as these Irons of his sins , enter into his very soul , to afflict it with the sense of them ) shall thus come and repair to Christ : he shall have protection from Gods Justice , the Devils wrath , and sins dominion ; in a word , he shall have rest , and that glorious . Isai. 11.10 . And yet how few stir a foot towards Christ ? but are willing to have their ears boared , and be perpetual slaves to that cruel Tyrant . O when will sinners be weary of their bondage , and sigh after deliverance ! If any such poor soul shall read these lines ; let him know , and I do proclaim it in the name of my Royal Master , and give him the word of a King for it , he shall not be rejected by Christ. Ioh. 6.37 . Come poor sinners , come ; the Lord Jesus is a merciful King ; and never did , nor will hang up that poor penitent , that puts the rope about his own neck , and submits to mercy . Inference 2. How much doth it concern us to enquire and know whose government we are under , and who is King over our Souls ? Whether Christ or Satan be in the Throne , and sways the Scepter over our souls . Reader , the work I would now engage thy soul in , is the same that Jesus Christ will throughly and effectually do in the great day . Then will he gather out of his Kingdom every thing that offends , separate the tares , and wheat . Divide the whole world into two ranks , or grand divisions ; how many divisions and sub-divisions soever there be in it now . it neerly concerns thee therefore to know who is Lord and King in thy soul. To help thee in this great work make use of the following hints , for I cannot fully prosecute these things as I would . First , To whom do you yield your obedience ? His Subjects and servants ye are to whom ye obey . Rom. 6.16 . It 's but a mockery to give Christ the empty titles of Lord and King , whilst ye give your real service to sin , and Satan . What is this but like the Jews to bow the knee to him , and say hail Master and crucifie him ? Then are ye his disciples , if ye do whatsoever he commands you . Joh. 15.14 . He that is Christs servant in jest , shall be damned in earnest . Christ doth not complement with you . His Pardons , Promises , Salvations are real ; O let your obedience be so too . Let it be sincere , and universal obedience ; this will evidence your unfeigned subjection to Christ. Do not dare to enterprize any thing , till you know Christs pleasure and Will. Rom. 12.2 . Enquire of Christ , as David did of the Lord , 1 Sam. 23.9 , 10 , 11. Lord may I do this , or that , or shall I forbear ? I beseech thee tell thy Servant . Secondly , Have you the power of godliness , or a form of it only ? There be many that do but trifle in Religion , and play about the skirts and borders of it : spending their time about jejune and barren controversies ; but as to the power of Religion and life of Godliness , which consists in communion with God in duties and ordinances , which promotes holiness ; and mortifies their Lusts , they concern not themselves about these things . But surely , the Kingdom of God is not in word but in power . 1 Cor. 4.20 . It is not meat and drink , ( that is , dry disputes about meats and drinks ) but righteousness and peace , and joy in the Holy-Ghost , for he that in these things serveth Christ , is acceptable to God ; and approved of men . Rom. 14.17 , 18. O I am affraid when the great Host of Professors shall be tried by these rules , th●y will shrink up into a little handful ; as Gideons Host did . Thirdly , Have ye the special saving knowledge of Christ ? All his Subjects are translated out of the Kingdom of darkness . 1 Col. 13. The Devil that ruleth over you in the daies of your ignorance , is called the Ruler of the darkness of this world . His Subjects are all blind : else he could never rule them . Assoon as their eyes be opened , they run out of his Kingdom . And there is no retaining them in subjection to him any longer . O enquire then , whether you are brought out of darkness , into his marvelous light . Do ye see your condition how sad , miserable , wretched i● is by nature ? Do ye see your remedy , as it lies only in Christ ; and his pretious blood ? Do ye see the true way of obtaining interest in that blood , by faith ? Doth this knowledge run into practice , and put you upon lamenting heartily your misery by sin ? Thirsting vehemently after Christ , and his Righteousness ? Striving continually for an heart to believe , and close with Chirst ? This will evidence you indeed to be translated out of the Kingdom of darkness , into the Kingdom of Christ. Fourthly , With whom do ye delightfully associate your selves , who are your chosen Companions ? Ye may ●ee to whom ye belong by the Company you join your selves to . What do the Subjects of Christ among the slaves of Satan ? If the Subjects of one Kingdom , be in another Kings dominions ; they love to be together with their own Countrymen ; rather than the natives of the place : so do the servants of Christ. They are a company of themselves , as it is said , Act. 4.23 . They went to their own Company . I know the Subjects of both Kingdoms are here mingled , and we cannot avoid the company of sinners , except we go out of the world . 1 Cor. 5.10 . But yet all your delights should be in the Saints , and in the excellent of the earth . Psal. 16.3 . Fifthly , Do ye live Holy and Righteous lives ? If not , you may claim interest in Christ as your King ; but he will never allow your claim . The Scepter of his Kingdom is a Scepter of Righteousness . Psal. 45.6 . If ye oppress , go beyond , and cheat your brethren , and yet call your selves Christs Subjects ; what greater reproach can ye study to cast upon him ? What , is Christ the King of Cheats ? Doth he patronize such things as these ? No , no , pull off your vizards , and fall into your own places ; you belong to another Prince , and not to Christ. Inference 3. Doth Christ exercise such a Kingly power over the souls of all them that are subdued by the Gospel to him ; O then let all that are under Christs government walk as the Subjects of such a King. Imitate your King : the examples of Kings are very influential upon their Subjects . Your King hath commanded you , not only to take his yoak upon you , but also to learn of him . Matth. 11.29 . Yea , and if any man say that he is Christs , let him walk even as Christ walked , 1 Joh. 2.6 . Your King is meek and patient . Isai. 53.7 . As a Lamb for meekness , shall his Subjects be Lyons for fierceness ? Your King was humble and lowly . Matth. 21.5 . Behold the King cometh meek and lowly . Will ye be proud and lofty ? Doth this become the Kingdom of Christ ? Your King was a self-denying King. He could deny his outward comforts , ease , honour , life to serve his Fathers design , and accomplish . your Salvation . 2 Cor. 8.9 . 2 Phil , 1.2 , 3 , 4 , 5 , 6 , 7 , 8. Shall his servants be self-ended , and self-seeking persons ? that will expose his honour , and hazard their own souls for the trifles of time ? God forbid . Your King was painful , laborious , and diligent in fulfilling his work , Ioh. 9.3 . Let not his servants be lasie , and slothful . O imitate your King ; follow the pattern of your King : this will give you comfort now , and boldness in the day of Judgement , if as he was , so ye are in this world . 1 Ioh. 4.17 . The SEVENTEENTH SERMON . IEPH . XXII . And hath put all things under his feet , and gave him to be the head , over all things to the Church . THE foregoing verses are spent in a thankful and humble adoration of the grace of God , in bringing these Ephesians to believe in Christ. This effect of that power that raised their hearts to believe in Christ ; is here compared with that other glorious effect of it , even the raising of Christ himself from the dead . Both these owe themselves to the same efficient cause . It raised Christ from a low estate , even from the dead , to an high , a very high and glorious state : to be the head both of the world , and of the Church : the head of the world , by way of dominion ; the head of the Church , by way of union , and special influence : ruling the world for the good of his people in it . He gave him to be the head over all things to the Church . In this Scripture , let these four things be seriously heeded . First , The dignity and authority committed to Christ. He hath put all things under his feet : which implies full , ample , and absolute dominion in him ; and subjection in them over whom he raigns . This power is delegated to him by the Father . For besides the essential , native , ingenite power and dominion over all , which he hath as God ; and is common to every person in the Godhead , Psal. 22.28 . there is a mediatory dispensed authority ; which is proper to him as Mediator which he receives as the reward , or fruit of his suffering , Phil. 2.8 . Secondly , The subject recipient of this authority , which is Christ ; and Christ primarily , and only . He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first receptacle of all authority and power . Whatever authority any creature is cloathed with , is but Ministerial , and derivative ; whether it be Political , or Ecclesiastical . Christ is the only Lord Jude 4. the fountain of all power . Thirdly , The Object of this authority . The whole creation . All things are put under his feet . He rules from Sea , to Sea ; even to the utmost bounds of Gods creation . Thou hast given him power over all flesh , Joh. 17.2 . all creatures , rational , and irrational ; animate , and inanimate ; Angels , Devils , Men , Winds , Seas all obey him . Lastly , And Especially take notice of the finis cui , end for which he governs , and rules the universal Empire . It is to the Church , ( i. e. ) for the advantage , comfort , and Salvation of that chosen remnant he died for . He purchased the Church , and that he might have the highest security that his blood should not be lost , God the Father hath put all things into his hand ; to order and dispose all as he pleaseth . For the furtherance of that his design and end . As he bought the persons of some , so the services of all the rest ; and that they might effectually serve the end , they are designed to , Christ will order them all , in a blessed subordination and subserviency thereunto . Hence the Point is , DOCT. That all the Affairs of the Kingdom of providence , are ordered and determined by Iesus Christ , for the special advantage , and everlasting good of his redeemed people . Joh. 17.2 . As thou hast given him power over all flesh , that he should give eternal life , to as many as thou hast given him . Hence it comes to pass , that all things work together for good , to them that love God ; to them that are the called according to purpose , Rom. 8.28 . That Jesus Christ hath a providential influence upon all the affairs of this world , is evident both from Scripture assertions , and rational observations , made upon the actings of things here below . The first Chap. of Ezek. contains an admirable Scheme or draught of providence . There you see how all the wheels , that is the motions and revolutions here on earth , are guided by the spirit that is in them . And vers . 26. it 's all run up into the supream cause . There you find one like the son of man , which is Jesus Christ , sitting upon the throne , and giving forth orders from thence , for the government of all . And if it were not so , how is it , that there are such strong combinations , and predispositions of persons and things to such ends and issues , without any communications of counsels , or holding of intelligence with one another ? as in Israels deliverance out of Aegypt , and innumerable more instances have appeared ? Certainly if ten men from several places should all meet at one place , and about one business , without any fore-appointment among themselves ; it would argue their motions were secretly over-ruled by some invisible Agent . How is it that such marvailous effects are produced in the world , by causes that carry no proportion to them ? Amos 5.9 . and 1 Cor. 1.27 . And as often the most apt and likely means are rendred wholly ineffectual ? Psal. 33.16 . In a word , if Christ have no such providential influx how are his people in all ages preserved in the midst of so many millions of potent and malitious enemies ; amongst whom they live , as sheep in the midst of wolves ? Luk. 10.3 . How is it that the bush burns , and yet is not consumed ? Exod. 3.2 . But my business in this discourse , is not to prove that there is a providence , which none but Atheists deny . I shall choose rather to shew by what Acts Jesus Christ administers this Kingdom . And in what manner . And what use may be made thereof . As to the first , he rules and orders the Kingdom of Providence , by supporting , permitting , restraining , limiting , protecting , punishing , and rewarding those over whom he raigns providentially . First , He supports the world , and all creatures in it , by his power . My Father works hitherto , and I work . Joh. 5.17 . And in him ( that is in Christ ) all things consist . Col. 1.17 . It 's a considerable part of Christs glory to have a whole world of creatures oweing their beings and hourly conservations to him . The parts of the world are not coupled and fastned together as the parts of an house , whose beams are pinn'd and nail'd to each other ; but rather as several rings of Iron , which hang together by the vertue of a loadstone . This goodly fabrick was raised to the foundation , when sin entred , and had tumbled into everlasting confusion , had not Christ stept in to shore up the reeling world . For the sakes of his redeemed that inhabit it , he doth , and will prop it by his omnipotent power . And when he hath gathered all his Elect out of it , into the Kingdom above ; then will he set fire to the four quarters of it , and it shall lye in white ashes . Mean while , he is given for a Covenant to the people , to establish the earth . Isai. 49.8 . Secondly , He permits and suffers the worst of creatures in his dominion to be , and act as they do . The deceived , and the deceiver are his . Job . 12.16 . Even those that fight against Christ , and his people , receive both power , and permission from him . Say not that it 's unbecoming the most holy , to permit such evils which he could prevent if he pleased . For as he permits no more than he will overrule to his praise ; so that very permission of his , is holy , and just . Christs working is not confounded with the creatures . Pure Sun-beams are not tainted by the noisom vapours of the dunghil on which they shine . His holiness hath no fellowship with their iniquities : nor are their transgressions at all excused by his permissions of them . He is a rock , his work is perfect ; but they have corrupted themselves . Deut. 32.4 , 5. This holy permission , is but the withholding of those restraints from their Lusts ; and denying those common assistances which he is no way bound to give them . Acts 14.16 . He suffered all nations to walk in their own waies . And yet should he permit sinful creatures to act out all the wickedness that is in their hearts , there would neither remain peace , nor order in the world . And therefore , Thirdly , He powerfully restrains creatures by the bridle of providence , from the commission of those things to which their hearts are propense enough . Psal. 76.10 . The remainder of wrath thou wilt restrain , or gird up . Leting forth just so much as shall serve his holy ends , and no more . And truly this is one of the glorious mysteries of providence , which amazes the serious and considerate soul. To see the spirit of a creature fully set to do mischief . Power enough as one would think , in his hand to do it , and a door of opportunity standing open for it ; and yet the effect strangely hindred . The strong propensions of the Will are inwardly checkt , as in the case of Laban , Gen. 31.24 . or a diversion and rub is strangely cast in their way ; as in the case of Senacharib , 2 King. 19.7 , 8. So that their hands cannot perform their enterprises . Iulian had two great designs before him , one was to conquer the Persians , the other to root out the Galileans ; as he by way of contempt called the Christians : but he will begin with the Persians first , and then make a sacrifice of all the Christians to his Idols . He doth so , and perishes in the first attempt . O the wisdom of providence ! Fourthly , Jesus Christ limits the creatures in their acting , assigning them their boundaries , and lines of liberty ; to which they may , but beyond it cannot go . Rev. 2.10 . Fear none of those things that ye shall suffer , behold the Devil shall cast some of you into prison ; and ye shall have tribulation for ten daies . They would have cast them into their graves , but it shall only be into prisons : they would have stretcht out their hands upon them all , no , but only some of them shall be exposed . They would have kept them there perpetually , no , it must be but for ten daies . Ezek. 22.6 . Behold the Princes of Israel were in thee , every one to their power to shed blood . They went as far as they had power to go , not as far as they had will to go . Four hundred and thirty years were determined upon the people of God in Aegypt , and then , even in that very night , God brought them forth ; for then the time of the promise was come , Acts 7.17 . Fifthly , The Lord Jesus providentially protects his people , amidst a world of enemies , and dangers . It was Christ that appeared unto Moses in the flaming bush : and preserved it from being consumed . The bush signified the people of God in Aegypt . The fire flaming on it , the exquisite sufferings they there endured . The safety of the bush amidst the flames , the Lords admirable care and protection of his poor suffering ones . None so tenderly careful as Christ. As birds flying , so he defends Jerusalem , Isai. 31.5 . ( i. e. ) as they fly swiftly towards their nests , crying when their young are in danger ; so will the Lord preserve his . They are preserved in Christ Iesus , Jude 1. as Noah and his family were in the Ark. Hear how a Worthy of our own expresses himself upon this point . That we are at peace in our houses , at rest in our beds ; that we have any quiet in our enjoyments , is from hence alone . Whose person would not be defiled or destroyed ? whose habitation would not be ruined ? whose blood almost would not be shed , if wicked men had power to perpetrate all their conceived sin ? It may be the ruine of some of us hath been conceived a thousand times . We are beholding to this providence of obstructing sin , for our lives , our families , our estates , our liberties , and whatsoever is or may be dear to us . For may we not say sometimes with the Psalmist , Psal. 57.4 . My soul is among Lyons , and I lye even among them that are set on fire , even the sons of men , whose teeth are spears , and their tongue a sharp sword . And how is the deliverance of men contrived from such persons ? Psal. 58.6 . God breaks their teeth in their mouths , even the great teeth of the young Lyons . He keeps this fire from burning , — some he cuts off and destroys . Some he cuts short in their power . Some he deprives of the instruments whereby alone they can work . Some he prevents of their desired opportunities , or diverts by other objects for their lusts . And oftentimes causeth them to spend them among themselves , one upon another . We may say therefore with the Psalmist , Psal. 104.24 . O Lord how manifold are thy works ? in wisdom hast thou made them all , the earth is full of thy riches . Sixthly , He punishes the evil doers ; and repaies by providence into their own lap the mischief they do , or but intend to do unto them that fear him . Pharaoh , Senacharib , both the Iulians , and innumerable more are the lasting monuments of this righteous retribution . 'T is true , a sinner may do evil an hundred times , and his daies be prolonged : but oft-times God hangs up some eminent sinners in chains , as spectacles , and warnings to others . Many a heavy blow hath providence given the enemies of God , which they were never able to claw off . Christ rules , and that with a rod of Iron , in the midst of his enemies . Psal. 110.2 . Seventhly and Lastly , He rewards by providence the services done to him , and his people . Out of this treasure of providence God repays oftentimes those that serve him , and that with an hundred fold reward now in this life . Matth. 19.29 . This active vigilant providence hath its eye upon all the wants , straights and troubles of the creatures ; but especially upon such as Religion brings us unto . What huge volumes of experiences might the people of God write upon this subject ? And what a pleasant History would it be to read the strange , constant , wonderful and unexpected actings of providence for them that have left themselves to its care ? Secondly , We shall next enquire how Jesus Christ administers this providential Kingdom ? And here I must take notice of the means by which , and the manner in which he doth it . The means or instruments he uses in the governing the Providential Kingdom , ( for he cannot be personally present with us himself ) are either Angels or Men ; the Angels are ministring creatures sent forth by him for the good of them that shall be heirs of Salvation . Heb. 1.14 . Luther tells us they have two offices , superius canere , & inferius vigilare , to sing above , and watch beneath . These do us many invisible offices of love . They have dear and tender respects and love for the Saints . To them God as it were puts forth his children to nurse , and they are tenderly careful of them whilst they live , and bring them home in their arms to their Father when they die . And as Angels , so Men are the servants of providence : Yea , bad men as well as good . Cyrus on that account is called Gods servant : they fulfil his will , whilst they are prosecuting their own lusts . The earth shall help the woman , Rev. 12.16 . But good men delight to serve providence : they , and the Angels are fellow-servants in one house , and to one master . Rev. 19.10 . Yea , there is not a creature in Heaven , or Earth , or Hell , but Jesus Christ can Providentially use it , and serve his ends , and promote his designs by it . But whatever the Instrument be Christ uses ; of this we may be certain , that his Providential working is Holy , Judicious , Soveraign , Profound , Irresistible , Harmonious , and to the Saints peculiar . First , It 's holy . Though he permits , limits , orders , and overrules many unholy persons and actions ; yet he still works like himself ; most holily , and purely throughout . The Lord is righteous in all his ways , and holy in all his works . Psal. 145.17 . It 's easier to separate light from a Sun-beam , than holiness from the works of God. The best of men cannot escape sin in their most holy actions . They cannot touch , but are defiled . But no sin cleaves to God , whatever he hath to do about it . Secondly , Christs providential working is not only most pure and holy ; but also most wise , and Judicious . Ezek. 1.20 . The wheels are full of eyes : they are not moved by a blind impetus , but in deep counsel and wisdom . And indeed the wisdom of providence manifests it self principally in the choice of such states for the people of God , as shall most effectually promote their eternal happiness . And herein it goes quite beyond our understandings , and comprehensions . It makes that medicinal , and salutiferous , which we judge as destructive to our comfort and good , as poyson . I remember it is a note of Suarez , speaking of the felicity of the other world ; then ( saith he ) the blessed shall see in God , all things and circumstances pertaining to them , excellently accommodated , and attempered . Then they shall see that the crossing of their desires was the saving of their souls . And that they had , if they had not perished . The most wise Providence looks beyond us . It eyes the end , and suits all things thereto ; and not to our fond desires . Thirdly , The Providence of Christ is most supream , and soveraign . Whatsoever he pleaseth , that he doth , in Heaven , and Earth ; and in all places . Psal. 135.6 . He is Lord of Lords , and King of Kings , Rev. 19.16 . The greatest Monarchs on Earth , are but as little bits of clay . As the worms of the earth to him . They all depend on him . Prov. 8.15 , 16. By me Kings raign , and Princes decree Iustice , by me Princes rule , Nobles , even all the Iudges of the Earth . Fourthly Providence is profound and inscrutable . The Judgements of Christ are as the great deeps , and his footsteps are not known , Psal. 36 6. There are hard texts in the works , as well as in the words of Christ ▪ The wisest heads have been at a loss , in interpreting some providences . Ier. 12.1 , 2. Iob. 21.7 . The Angels had the hands of a man under their wings . Ezek. 1.8 . ( i. e. ) They wrought secretly , and mysteriously . Fifthly , Providence is irresistible in its designs and motions , for all providences are but the fulfillings and accomplishments of Gods immutable decrees , Eph. 1.11 . He works all things according to the counsel of his own will. Hence Zech. 6.1 . The Instruments by which God executed his wrath , are called Chariots coming from betwixt two mountains of brass . ( i. e. ) the firm and immutable decrees of God. When the Iews put Christ to death ▪ they did but do that the hand and counsel of God had before determined to be done . Acts 4.28 . So that none can oppose , or resist Providence . I will work , and who shall lett . Isa. 43.13 . Sixthly , The Providences of Christ are Harmonious . There are secret chains , and invisible connexions betwixt the works of Christ. We know not how to reconcile promises , and providences together : nor yet providences one with another : but certainly they all work together , Rom. 8.28 . as adjuvant causes , or con-causes standing under , and working by the influence of the first cause . He doth not do and undo . Destroy by one providence , what he built by another . But look as all seasons of the year , the nipping frosts , as well as halcion days of summer , do all conspire and conduce to the harvest ; so it is in providence . Seventhly , Lastly , The providences of Christ work in a special and peculiar way , for the good of the Saints . His providential , is subordinated to his Spiritual Kingdom . He is the Saviour of all men , especially of them that believe . 1 Tim. 4.10 . These only have the blessing of providence . Things are so laid and ordered , as that their eternal good shall be promoted and secured by all that Christ doth . Inference 1. If so , See then in the first place , to whom you are beholding for your lives , liberties , comforts , and all that you enjoy in this world . Is it not Christ that takes order for you . He is indeed in Heaven , out of your sight ; but though you see him not , he sees you , and takes care for all your concerns . When one told Silentiarius of a plot laid to take away his life , he answered , Si Deus mei curam non habet , quid vivo ? if God take not care of me , how do I live ? how have I escaped hitherto ? In all thy waies acknowledge him . Prov. 3.6 . It 's he that hath espied out that state thou art in , as most proper for thee . It 's Christ that doth all for you that is done . He looks down from Heaven upon all that fear him ; he sees when you are in danger by Temptation , and casts in a providence you know not how , to hinder it . He sees when you are sad , and orders reviving providences to refresh you . He sees when corruptions prevail , and orders humbling providences to purge them . Whatever mercies you have received , all along the way you have gone hitherto , are the orderings of Christ for you . And you shall carefully observe how the promises , and providences have kept equal pace with one another ; and both gone step by step with you until now . Inference 2. Hath God left the government of the whole world in the hands of Christ , and trusted him over all , then do ye also leave all your particular concerns in the hands of Christ too , and know that the infinite wisdom and love which rules the world , manages every thing that relates to you . It is in a good hand , and infinitely better than if it were in your own . I remember when Melanchthon was under some despondencies of spirit about the estate of Gods people in Germany ; Luther chides him thus for it , desinat ▪ Philippus , esse rector mundi , let Philip cease to rule the world . It 's none of our work to steer the course of providence , or direct its motions ; but to submit quietly to him that doth . There is an Itch in men , yea , in the best of men , to be disputing with God Let me talk with thee of thy Iudgements , saith Jeremy , Jer. 32.1 , 2. Yea , how apt are we to regret at providences , as if it had no conducency at all to the glory of God , or to our good . Exod. 5.22 . Yea , to limit providence , to our way and time : thus the Israelites tempted God , and limited the Holy One , Psal. 78.20 , 41. How often also do we unbelievingly distrust providence , as though it could never accomplish what we profess to expect and believe ? Ezek. 37.11 . Our bones are dry , our hope is lost ; we are cut off for our part . So Gen. 18.13 , 14. Isai. 40.27 . There are but few Abrahams among believers , who against hope , believed in hope ; giving glory to God. Rom. 4.20 . And it is but too common for good men to repine and fret at providence , when their wills , lusts , or humours are crossed by it . This was the great sin of Ionah . Brethren , these things ought not to be so . Did you but seriously consider , either the design of providence , which is to bring about the gratious designs , and purposes of God upon you , which were laid before this world was . Eph. 1.11 . or that it is a lifting up of thy wisdom , against his ; as if thou couldst better order thine affairs , if thou hadst the conduct and management of them . Or that you have to do herein with a great and dreadful God , in whose hands you are as the clay in the Potters hand , that may do what he will with you , and all that is yours , without giving you an account of any of his matters . Iob 33.13 . Or whether providence hath cast others , as good by nature as your selves ; tumbled them down from the top of health , wealth , honours and pleasures to the bottom of Hell. Or Lastly , Did you but consider how often it hath formerly baffled , and befool'd your selves . Made you retract with shame , your rash headlong censures of it : and enforced you by the sight of its births and issues , to confess your folly and ignorance as Asaph did , Psal. 73.22 . I say if such considerations as these could but have place with you in your troubles , and temptations , they would quickly mould your hearts into a better and more quiet frame . O that I could but perswade you to resign all to Christ. He is a cunning workman , as he he is called , Prov. 8.30 . and can effect what he pleaseth . It 's a good rule de operibus Dei non est judicandum , ante quintum actum . Let God work out all that he intends , have but patience till he hath put the last hand to his work , and then find fault with it , if you can . You have heard of the patience of Iob , and have seen the end of the Lord. Iam. 5.11 . Inference 3. If Christ be Lord and King over the providential Kingdom , and that for the good of his people , let none that are Christs henceforth stand in a slavish fear of creatures . It 's a good note that Grotius hath upon my text : It 's a marvailous consolation ( saith he ) that Christ hath so great an Empire , and that he governs it for the good of his people , as an head consulting the good of the body . Our Head and Husband is Lord General of all the Hosts of Heaven and Earth . No creature can move hand , or tongue without his leave , or order . The power they have is given them from above , Ioh. 19.11 , 12. The serious consideration of this truth will make the feeblest spirit cease trembling , and fall a singing . Psal. 47.7 . The Lord is King of all the earth , sing ye praises with understanding : that is ( as some well paraphase it ) every one that hath understanding of this comfortable truth . Hath he not given you abundant security in many express promises , that all shall issue well for you that fear him ? Rom. 8.28 . All things shall work together for good , to them that love God. And Eccles. 8.12 . Verily it shall be well with them that fear God , even with them that fear before him . And suppose he had not , yet the very understanding of our relation to such a King , should in it self be sufficient security . For he is the (a) universal , (b) supream , (c) absolute , (d) meek and merciful , (e) victorious , (f) and immortal King. He sits in glory at the Fathers right hand , and to make his seat the easier , his enemies are a footstool for him . His love to his people is unspeakably tender , and fervent . He that touches them , touches the apple of his eye Zech. And it 's hardly imaginable that Jesus Christ will sit still , and suffer his enemies to thrust out his eyes . Till this be forgotten , the wrath of man is not feared , Isai. 51.12 , 13. He that fears a man that shall die , forgets the Lord his Maker : he loves you too well , to sign any order to your prejudice , and without his order none can touch you . Inference 4. If the Government of the world , be in the hands of Christ , then our engaging and entitling of Christ to all our affairs and business , is the true and ready way to their success and prosperity . if all depend upon his pleasure , then sure it 's your wisdom to take him along with you to every action and business . It 's no lost time , that 's spent in prayer , wherein we ask his leave , and beg his presence with us . And take it for a clear truth , that which is not prefaced with prayer , will be followed with trouble . How easily can Jesus Christ dash all your designs , when they are at the very birth , and article of execution ! and break off in a moment all the purposes of your hearts . It 's a Proverb among the Papists , that Mass and Meat hinder no nan . The Turks will pray five times a day how urgent soever their business be . Blush you that enterprise your affairs , without God. I reckon that business as good as done , to which we have gotten Christs leave , and engaged his presence to accompany us to it . Inference 5. Lastly , Eye Christ in all the events of providence ; see his hand in all that befals you , whether it be evil , or good . The works of the Lord are great , sought out of all them that have pleasure therein . Psal. 111.2 . How much good might we get , by observation of the good , or evil that befals us throughout our course ! First , In all the evils of trouble and affliction that befal you , eye Jesus Christ in it all . And set your hearts to the study of these four things in affliction . First , Study his Soveraignty and Dominion . For he creates and forms them . They rise not out of the dust : nor do they befal you casually . But , he raises them up , and gives them their commission , Jer. 18.11 . Behold I create evil , and devise a device against you . He elects the instrument of your trouble . He makes the rod as afflictive as he pleaseth . He orders the continuance , and end of your troubles . And they will not cease to be afflictive to you , till Christ say leave off , it is enough . The Centurion wisely considered this , when He told him , Luk. 7.8 . I have souldiers under me , and I say to one go , and he goeth ; to another come and he cometh : meaning , that as his souldiers were at his beck and command , so diseases were at Christs beck , to come , and go , as he ordered them . Secondly , Study the wisdom of Christ in the contrivance of your troubles . And his wisdom shines out many waies in them . It 's evident in choosing such kinds of troubles for you . This , and not that ; because this is more apt to work upon , and purge out the corruption that most predominates in you . In the decrees of your troubles . Suffering them to work to such an height , else not reach their end ; but no higher , least they overwhelm you . Thirdly , Study the tenderness and compassions of Christ over his afflicted . O think if the Devil had but the mixing of my cup , how much more bitter would he make it ! There would not be one drop of mercy , no , not of sparing mercy in it , which is the lowest of all sorts of mercy . But here is much mercy mixed with my troubles . There is mercy in this , that it is no worse . Am I afflicted , it 's the Lords mercy , I am not consumed . Lam. 3.22 . it might have been Hell , as well as this . There is mercy in his supports under it . Others have , and I might have been left to sink and perish under my burdens . Mercy , in deliverance out of it . This might have been everlasting darkness , that should never have had a morning . O the tenderness of Christ over his afflicted ! Fourthly , Study the love of Christ to thy soul in affliction . Did he not love thee , he would not sanctifie a rod to humble or reduce thee : but let thee alone to rot and perish in thy sin . Rev. 3.19 . whom I love , I rebuke and chasten . This is the device of love , to recover thee to thy God , and prevent thy ruine . O what an advantage would it be thus to study Christ , in all your evils that befal you . Secondly , Eye and study Christ in all the good you receive from the hand of providence . Turn both sides of your mercies , and view them in all their lovely circumstances . First , Eye them in their suitableness . How conveniently Providence hath ordered all things for thee . Thou hast a narrow heart , and a small estate , suitable to it . Hadst thou more of the world , it would be like a large sail , to a little boat , which would quickly pull thee under water . Thou hast that which is most suitable to thee , of all conditions . Secondly , Eye the seasonableness of thy mercies ; how they are timed to an hour . Providence brings forth all its fruits in due season . Thirdly , Eye the peculiar nature of thy mercies . Others have common , thou special ones . Others have but a single , thou a double sweetness in thy enjoyments : one natural from the matter of it , another spiritual from the way in which , and end for which it comes . Fourthly , Observe the order in which providence sends you your mercies . See how one is linked strangely to another ; and is a door to let in many . Sometimes one mercy is introductive to a thousand . Fifthly and Laslty , Observe the constancy of them ; they are new every morning . Lam. 3.23 . How assiduously doth God visit thy soul and body ! Think with thy self , if there were but a suspension of the care of Christ for one hour , that hour would be thy ruine . Thousands of evils stand round about thee , watching when Christ will but remove his eye from thee ; that they may rush in , and devour thee . Could we thus study the providence of Christ in all the good , and evil that befalls us in the world ; then in every state we should be content , Phil. 4.11 . Then we should never be stopt , but furthered in our way by all that falls out . Then would our experiences swell to great volumes , which we might carry to Heaven with us . And then should we answer all Christs ends in every state he brings us into . Do this and say , Thanks be to God for Iesus Christ. The EIGHTEENTH SERMON . PHIL. II. VIII . And being found in fashion as a man , he humbled himself , and became obedient to death ; even the death of the Cross. YOU have heard how Christ was invested with the Offices of Prophet , Priest and King , for the carrying on the blessed design of our Redemption ; the excution of these Offices necessarily required that he should be both deeply abased , and highly exalted . He cannot as our Priest offer up himself a Sacrifice to God for us , except he be humbled , and humbled to death . He cannot as a King powerfully apply the vertue of that his Sacrifice , except he be exalted , yea , highly exalted . Had he not stooped to the low estate of a man , he had not as a Priest had a Sacrifice of his own to offer ; as a Prophet , he had not been fit to teach us the will of God , so as that we should be able to bear it : as a King he had not been a suitable head to the Church : And had he not been highly exalted , that Sacrifice had not been carried within the vail , before the Lord. Those discoveries of God could not have been universal , effectual and abiding . The Government of Christ could not have secured , protected and defended the Subjects of his Kingdom . The infinite wisdom prospecting all this , ordered that Christ should first be deeply humbled , then highly exalted : both which states of Christ are presented to us by the Apostle in this context . He that intends to build high , lays the foundation deep , and low . Christ must have a distinct glory in Heaven , transcending that of Angels and men . ( For the Saints will know him from all others by his glory , as the Sun is known from the lesser Stars . ) And as he must be exalted infinitely above them , so he must first , in order thereunto be humbled and abased as much below them . His form was mar'd more than any mans , and his visage more than the Sons of men . The ground colours are a deep sable , which afterward are laid on with all the splendor and glory of Heaven . Method requires that we first speak to this state of Humiliation . And to that purpose I have read this Scripture to you : which pesents you , the Sun under an ( almost total ) eclipse . He that was beautiful and glorious . Isai. 4.2 . Yea , glorious as the only begotten of the Father , Ioh. 1.14 . yea , the glory , Iames 2.1 . Yea , the splendor and brightness of the Fathers glory , Heb. 1.3 . was so vail'd , clouded , and debased ; that he looked not like himself , a God : no nor scarce as a man , for with reference to this humbled state it 's said , Psal. 22.6 . I am a worm , and no man ; q. d. rather write me worm , than man. I am become an abject among men , as that word , Isai. 53.3 . signifies . This humiliation of Christ we have here expressed , in the nature , degrees , and duration or continuance of it . First , The nature of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he humbled himself . The word imports both are all and voluntary abasement . Real , he did not personate a humbled man , nor act the part of one in a debased state , but was really and indeed humbled ; and that not only before men , but God. As man he was humbled really , as God in respect of his manifestive glory . And as it was real , so also voluntary . It is not said he was humbled , but he humbled himself . He was willing to stoop to this low and abject state , for us . And indeed the voluntariness of his humiliation , made it most acceptable to God , and singularly commends the love of Christ to us . That he would choose to stoop to all this ignominy , sufferings and abasement for us . Secondly , The degrees of his humiliation ; it was not only so low as to become a man , a man under law ; but he humbled himself to become obedient to death , even the death of the Cross. Here you see the depth of Christs humiliation , both specified , it was unto death : and aggravated , even the death of the Cross. Not only to become a man , but a dead corpse , and that too , hanging on the tree . Dying the death of a malefactor . Thirdly , The duration , or continuance of this his humiliation . It continued from the first moment of his incarnation , to the very moment of his vivification and quickning in the grave . So the terms of it are fixed here by the Apostle . From the time he was found in fashion as a man , that is from his incarnation , unto his death on the Cross , which also comprehends the time of his abode in the grave . So long his humiliation lasted . Hence the observation is . DOCT. That the state of Christ , from his Conception , to his Resurrection ; was a state of deep abasement , and humiliation . We are now entring upon Christs humbled state , which I shall cast under three general heads : viz. his Humiliation in his incarnation , in his life , and in his death . My present work is to open Christs Humiliation in his incarnation : imported in these words , he was found in fashion as a man. By which you are not to conceive that he only assumed a body , as an assisting form to appear transiently to us in it , and so lay it down again . It is not such an apparition of Christ in the shape of a man , that is here intended : but his true and real assumption of our nature , which was a special part of his Humiliation : as will appear by the following particulars . First , The Incarnation of Christ was a most wonderful humiliation of him , in as much as thereby he is brought into the ranck , and order of creatures , who is over all , God blessed for ever . Rom. 9.5 . This is the astonishing mysterie , 1 Tim. 3.16 . that God should be manifest in the flesh . That the eternal God should truly and properly be called the man Christ Jesus . 1 Tim. 2.5 . It was a wonder to Solomon that God would dwell in that stately and magnificent Temple at Ierusalem , 2 Chron. 6.18 . But will God in very deed , dwell with men on the earth ! behold the Heaven , and Heaven of Heavens cannot contain thee , how much less this house which I have built ? But it 's a far greater wonder , that God should dwell in a body of flesh , and pitch his Tabernacle with us . Ioh. 1.14 . It would have seemed a rude blasphemy , had not the Scriptures plainly revealed it ; to have thought , or spoken of the eternal God , as born in time . The worlds Creator , as a Creature . The Ancient of daies , as an Infant of daies . The Heathen Chaldeans told the King of Babel , that the dwelling of the Gods is not with flesh . Dan. 2.11 . But now God not only dwells with flesh , but dwells in flesh . Yea , was made flesh : and dwelt among us . For the Sun to fall from its Sphear , and be degraded into a wandring Attom . For an Angel to be turned out of Heaven , and be converted into a silly fly , or worm , had been no such great abasement ; for they were but Creatures before , and so they should abide still , though in an inferiour order or species of creatures . The distance betwixt the highest , and lowest species of creatures , is but a finite distance . The Angel and the worm dwell not so far assunder . But for the infinite glorious Creator of all things , to become a creature , is a mystery exceeding all humane understanding . The distance betwixt God , and the highest order of creatures , is an infinite distance . He is said to humble himself to behold the things that are done in Heaven . What a humiliation then is it , to behold the things in the lower world ! But to be born into it , and become a man ! Great indeed is the mysterie of Godliness . Behold ( saith the Prophet ) Isai. 40.15 , 18. The nations are as the drop of a bucket , and are counted as the small dust of the ballance ; he taketh up the Isles as a very little thing . All nations before him are as nothing , and they are accounted to him less than nothing and vanity . If indeed this great and incomprehensible Majesty will himself stoop to the state and condition of a creature , we may easily believe that being once a creature , he would expose himself to hunger , thirst , shame , spetting , death , or any thing , but sin . For that once being man , he should endure any of these things is not so wonderful , as that he should become a man. This was the low stoop , a deep abasement indeed . Secondly , It was a marvelous humiliation to the Son of God , not only to become a creature , but an inferiour creature , a man , and not an Angel. Had he took the Angelical nature , though it had been a wonderful abasement to him ; yet he had staid ( if I may so speak ) nearer his own home , and been somewhat liker to a God than now he appeared , when he dwelt with us . For Angels are the highest , and most excellent of all created Beings . For their nature , they are pure spirits : for their wisdom , Intelligencies . For their dignity ; they are called principalities , and powers . For their habitations , they are stiled the Heavenly Host ; and for their imployment , it is to behold the face of God in Heaven . The highest pitch , both of our holiness and happiness in the coming world , is expressed by this , we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to the Angels . Luk. 20.36 . As man is nothing to God , so he is much inferiour to the Angels . So much below them , that he is not able to bear the sight of an Angel , though in an humane shape , rendring himself as familiarly as may be to him . Iudg. 13.22 . When the Psalmist had contemplated the Heavens , and viewed the Coelestial bodies ; the glorious Luminaries , the Moon , and Stars which God had made : he cries out Psal. 8.5 . what is man , that thou art mindful of him , or the son of man that thou visitest him ! Take man at his best , when he came a perfect and pure piece out of his Makers hand , in the state of innocency ; yet he was inferiour to Angels . They alwaies bare the image of God in a more eminent degree , than man , as being wholly spiritual substances , and so more lively representing God , than man could do ; whose noble soul is immerst in matter , and closed up in flesh and blood : yet Christ chooseth this inferior order , and species of creatures , and passeth by the Angelical nature . Heb. 2.16 . He took not on him the nature of Angels , but the seed of Abraham . Thirdly , Moreover , Jesus Christ did not only neglect the Angelical , and assume the humane nature ; but he also assumed the humane nature , after sin had blotted the original glory of it , and withered up the beauty , and excellency thereof . For he came not in our nature before the fall , whilst as yet its glory was fresh in it ; but came as the Apostle speaks , Rom. 8.3 . in the likeness of sinful flesh , ( i. e. ) in flesh that had the marks , and miserable effects , and consequents of sin upon it . I say not that Christ assumed sinful flesh , or flesh really defiled by sin . That which was born of the Virgin was an holy thing . For by the power of the highest , ( whether by way of manufacture , as some ; or the energetical command and ordination of the Holy-Ghost , as others ; or by his benediction and blessing , I here dispute not ) that whereof the body of Christ was to be formed , was so sanctified that no taint or spot of original pollution remained in it . But yet though it had not intrinsecal native uncleanness in it , it had the effects of sin upon it ; yea , it was attended with the whole troop of humane infirmities , that sin at first let into our common nature . Such as hunger , thirst , weariness , pain , mortality , and all those natural weaknesses and evils that clog our miserable natures , and make them groan from day to day under them . By reason whereof , though he was not a sinner , yet he looked like one : and they that saw and conversed with him , took him for a sinner , seeing all these effects of sin upon him . In these things he came as near to sin , as his holiness could admit . O what a stoop was this ! to be made in the likeness of flesh , though the innocent flesh of Adam , hed been much ; but to be made in the likeness of sinful flesh , the flesh of sinners , rebels ; flesh though not defiled , yet miserably defaced by sin : Oh what is this ! and who can declare it ! And indeed , if he will be a Mediator of reconciliation , it was necessary it should be so . It behoved him of assume the same nature that sinned , to make satisfaction in it . Yea , these senseless infirmities were necessary to be assumed with the nature , for as much as his bearing them was a part of his humiliation , and went to make up satisfaction for us . Moreover , by them our high-priest was qualified from his own experience , and filled with tender compassion to us . But oh the admirable condescentions of a Saviour , to take such a nature ! to put on such a garment when thread-bare and ragged ▪ did this become the Son of God to wear ? Oh grace unsearchable ! Fourthly , And yet more , by this his incarnation he was greatly humbled , in as much , as this his incarnation so vailed , clouded , and disguised him ; that during the time he lived here , he looked not like himself , a God ; but as a poor sorry , contemptible sinner , in the eyes of the world ; they scorned him . This fellow said , Matth. 26.61 . Hereby he made himself of no reputation , Phil. 2.6 . it blotted his honour and reputation . By reason hereof he lost all esteem and honour from those that saw him , Matth. 13.55 . is not this the Carpenters Son ? To see a poor man travelling up and down the Country , in hunger , thirst , weariness , attended with a company of poor men ; one of his company bearing the bag , and that which was put therein . Ioh. 13.29 . Who that had seen him , would ever have thought this had been the Creator of the world ; the Prince of the Kings of the Earth ? He was despised , and we esteemed him not . Now which of you is there that would not rather choose to endure much misery as a man , than to be degraded into a contemptible worm , that every body treads upon , and no man regards it ? Christ looked so unlike a God in this habit , that he was scarce allowed the name of a man ; a worm rather than a man. And think with your selves now , was not this astonishing self-denial ? that he who from eternity had his Fathers smiles , and honours ; he that from the creation was adored , and worshipped by Angels , as their God ; must now become a footstool for every Miscreant to tread on ; and not to have the respects due to a man ! sure this was a deep abasement . It was a black cloud that for so many years darkned , and shut up his manifestative glory that it could not shine out to the world ; only some weak raies of the Godhead shone to some few eyes , through the chinks of his humanity , as the clouded Sun sometimes opens a little , and casts some faint beams , and is muffled up again . We saw his glory , as of the only begotten Son , but the world knew him not , Ioh. 1.14 . If a Prince walk up and down in a disguise , he must expect no more honour than a mean Subject . This was the case of our Lord Jesus Christ , this disguise made him contemptible , and an object of scorn . Fifthly , Again , Christ was greatly humbled by his incarnation , in as much as thereby he was put at a distance from his Father , and that ineffable joy and pleasure he eternally had with him . Think not Reader , but the Lord Jesus lived at a high and unimitable rate of communion with God , while he walked here in flesh ; but yet to live by faith as Christ here did , is one thing ; and to be in the bosom of God , as he was before , is another thing . To have the ineffable delights of God perpetuated and continued to him , without one moments interruption from eternity , is one thing ; and to have his soul sometimes filled with the joy of the Lord , and then all overcast with clouds of wrath again ; to cry , and God not hear , as he complains , Psal. 22.2 . nay , to be reduced to such an ebb of spiritual comforts , as to be forced to cry out so bitterly , as he did , Psal. 22.1 . my God , my God , why hast thou forsaken me ? This was a thing Christ was very unacquainted with , till he was found in habit as a man. Sixthly , and Lastly , It was a great stoop and condescention of Christ , if he would become a man , to take his nature from such obscure parents ; and choose such a low and contemptible state in this world , as he did . He will be born , but not of the blood of Nobles , but of a poor woman in Israel , espoused to a Carpenter : yea , and that too , under all the disadvantages imaginable . Not in his Mothers house , but an Inn ; yea in the stable too . He suited all to that abased state he was designed for : and came among us under all the humbling circumstances imaginable . You know the grace of our Lord Iesus Christ , ( saith the Apostle ) how that though he was rich , yet , for our sakes he became poor , 2 Cor. 8.9 . And thus I have shewn you some few particulars of Christs humiliation in his incarnation . Next we shall infer somethings from it , that are practical . Inference 1. Hence we gather the fulness and compleatness of Christs satisfaction , as the sweet first fruits of incarnation . Did man offend and violate the Law of God ? Behold God himself is become a man to repair that breach , and satisfie for the wrong done . The highest honour that ever the law of God received , was to have such a person as the man Christ Jesus is , to stand before its Bar , and make reparation to it . This is more than if it had poured out all our blood , and built up its honour upon the ruines of the whole creation . It is not so much to see all the Stars in Heaven overcast , as to see one Sun eclipsed . The greater Christ was , the greater was his humiliation ; and the greater his humiliation was , the more full and compleat was his satisfaction ; and the more compleatness there is in Christs satisfaction , the more perfect and steady is the Believers consolation . If he had not stoopt so low , our joy and comfort could not be exalted so high . The depth of the foundation , is the strength of the superstructure . Inference 2. Did Christ for our sakes stoop from the Majesty , glory and dignity he was possessed of in Heaven , to the mean and contemptible state of a man ; what a pattern of self-denial is here presented to Christians ! What objection against , or excuses to shift off this duty can remain , after such an example as is here propounded ? Brethren , let me tell you , the Pagan world was never acquainted with such an Argument as this , to press them to self-denial . Did Christ stoop , and cannot you stoop ? Did Christ stoop so much , and cannot you stoop in the least ? Was he content to become any thing , a worm , a reproach , a curse ; and cannot you digest any abasements ? Do the least slights and neglects rancle your hearts , and poyson them with discontent , malice and revenge ? O how unlike Christ are you ! Hear , and blush in hearing what your Lord saith in Joh. 13.14 . If I then your Lord and Master , wash your feet ; ye also ought to wash one anothers feet . This example obliges not ( as a learned man well observes ) to the same individual act , but it obliges us to follow the reason of the example . That is , after Christs example we must be ready to perform the lowest and meanest Offices of love and service to one another . And indeed to this it obliges most forcibly , for it is as if a Master seeing a proud sturdy Servant , that grudges at the work he is imployed about , as if it were too mean and base , should come and take it out of his hand , and when he hath done it , should say ; doth not your Lord and Master think it beneath him to do it , and is it beneath you ? I remember it is an excellent saying that Bernard hath upon the nativity of Christ. Saith he , what more detestable , what more unworthy , or what deserves severer punishment , than for a poor man to magnifie himself , after he hath seen the great and high God so humbled , as to become a little Child ? it is intollerable impudence for a worm to swell with pride , after it hath seen majesty emptying it self . To see one so infinitely above us , to stoop so far beneath us ; Oh how convincing and shaming should it be ▪ Ah how opposite should pride and stoutness be to the spirit of a Christian ! I am sure nothing is more so to the Spirit of Christ. Your Saviour was lowly , meek , self-denying , and of a most condescending Spirit . He looked not at his own things , but yours . Phil. 2.4 . And doth it become you to be proud , selfish and stout ? I remember Ierom in his Epistle to Pamachius , a godly young noble-man ; adviseth him to be eyes to the blind , feet to the lame ; yea saith he , if need be , I would not have you refuse to cut wood , and draw water for the Saints ; and what saith he is this , to buffeting , and spetting , to crowning with thorns , scourging , and dying ! Christ did undergo all this , and that for the ungodly . Inference 3. Did Christ stoop so low as to become a man to save us ? Then those that perish under the Gospel must needs perish without apology . What would you have Christ do more to save you ? Loe , he hath laid aside the robes of Majesty , and glory ; put on your own garments of flesh , come down from his Throne , and brought Salvation home to your own doors . Surely the lower Christ stooped to save us , the lower shall we sink under wrath , that neglect so great Salvation . The Lord Jesus is brought low , but the unbeliever will lay him yet lower , even under his feet : he will tread the Son of God under foot , Heb. 10.28 . for such ( as the Apostle there speaks ) is reserved something worse , than dying without mercy . What pleas , and excuses others will make at the Judgement Seat , I know not ; but once it 's evident , you will be speechless . And as one well observes , the vilest sinners among the Gentiles ; nay , the Devils themselves , will have more to say for themselves , than you . I must be plain with you ; I beseech you consider , how Iews , Pagans and Devils will rise up in Judgement against you . The Iew may say , I had a legal yoak upon me , which neither I , nor my fathers were able to bear . Christ invited me only into the garden of nuts , where I might sooner break my teeth with the hard shells of Ceremonies , than get the kernel of Gospel-promises . — In the best of our Sacrifices , the smoak filled our Temple : smoak , only to provoke us to weep for a clearer manifestation . — We had but the old edition of the Covenant of grace , in a character very darkly intelligible ; you have the last edition , with a Commentary of our rejection , and the worlds reception , and the spirits effusion . You had all that heart could wish . — I perish eternally may the poor Pagan say , without all possibility of reconciliation ; and have only sinned against the Covenant of works ; having never heard of a Gospel Covenant , nor of reconciliation by a Mediator . O had I heard but one Sermon ! had Christ but once broke in upon my soul , to convince me of my undone condition , and to have shewn a righteousness to me ▪ but wo is me , I never had so much as one offer of Christ. But so have I , must you say , that refuse the Gospel . I have , or might have heard thousands of Sermons : I could scarce escape hearing one or other shewing me the danger of my sin , and my necessity of Christ ; but notwithstanding all I heard , I wilfully resolved I would have nothing to do with him . I could not endure to hear strictness prest upon me . It was all the hell I had upon earth , that I could not sin in quiet . Nay , may the Devil himself say , it 's true , I was ever since my fall malitiously set against God ; but alas , as soon as I had sinned , God kickt me out of Heaven , and told me he would never have mercy upon me ; and though I lived in the time of all manner of gratious dispensations , I saw Sacrifices offered , and Christ in the flesh , and the Gospel preached : yet how could all this choose but enrage me the more , to have God as it were say , look here Satan , I have provided a remedy for sin , but none for thine . This set me upon revenge against God , as far as I could reach him ; but alas , alas , had God entred into any Covenant with me at all , had God put me on any terms , though never so hard , for the obtaining of mercy ; had Christ been but once offered to me : what do you think would I have done ? &c. O poor sinners , your Damnation is Just , if you refuse grace brought home by Christ himself , to your very doors . The Lord grant , this may not be thy case who readest these lines . Inference 4. Moreover , here it follows , that none doth or can love like Christ. His love to man is matchiess . The freeness , strength , antiquity , and immutability of it puts a luster on it beyond all examples . Surely it was a strong love indeed , that made him lay aside his glory , to be found in fashion as a man ; to become any thing , though never so much below himself for our Salvation . We read of Ionathans love to David , which passed the love of women . Of Iacobs love to Rachel , who for her sake endured the heat of summer , and cold of winter . Of Davids love to Absalom . Of the Primitive Christians love to one another , who could die one for another . But neither had they that to deny that Christ had ; nor had he those inducements from the objects of his love , that they had . His love like himself is wonderful . Inference 5. Did the Lord Jesus so deeply abase , and humble himself for us , what an engagement hath he thereby put on us , to exalt and honour him , who for our sakes was so abased ! It was a good saying of Bernard , by how much the viler he was made for me , by so much the dearer shall he be to me . And O that all to whom Christ is dear , would study to exalt and honour him , these four ways . First , By frequent and delightful speaking of him , and for him . When Paul had once mentioned his name , he knows not how to part with it ; but repeats it no less than ten times , in the compass of ten verses , in 1 Cor. 1. It was Lamberts motto , none but Christ , none but Christ. It 's said of Iohannes Molius , that after his conversion , he was seldom or never observed to mention the name Iesus , but his eyes would drop : so dear was Christ to him . Mr. Fox never denied any begger , that asked an alms in Christs name , or for Jesus sake . Iulius Palmer when all concluded he was dead , being turned as black as a coal in the fire ; at last moved his scorched lips , and was heard to say , sweet Iesus , and fell a asleep . Plutarch tells us that when Titus Flaminius had freed the poor Graecians from the bondage with which they had been long ground by their oppressions ; and the Herald was to proclaim in their audience the Articles of peace he had concluded for them ; they so pressed upon him , ( not being half of them able to hear ) that he was in great danger to have lost his life in the press ; at last , reading them a second time , when they came to understand distinctly how their case stood ; they so shouted for Joy , crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Saviour , a Saviour ; that they made the very heavens ring again with their acclamations ; and the very Birds fell down astonisht . And all that night the poor Graecians with instruments of musick , and songs of praise , danced and sang about his Tent ; extolling him as a God that had delivered them . But surely you have more reason to be exalting the Author of your Salvation , who at a dearer rate hath freed you from a more dreadful bondage . O ye that have escaped the eternal wrath of God , by the humiliation of the Son of God , extol your great Redeemer , and for ever celebrate his praises . Secondly , By acting your faith on him , for whatsoever lies in the promises yet unaccomplished . In this you see the great and most difficult promise fulfilled , Gen. 3.15 . The seed of the woman shall break the Serpents head . Which contained this mercy of Christs incarnation for us in it ; I say you see this fulfilled , and seeing that which was most improbable and difficult is come to pass ; even Christ come in the flesh : methinks our unbelief should be strangled for ever , and all other promises the more easily believed . It seemed much more improbable , and impossible to reason that God should become a man , and stoop to the condition of a creature ; than being a man , to perform all that good which his incarnation and death procured . Unbelief usually argues from one of these two grounds , can God do this ? or will God do that ? It 's questioning either his power , or his will : but after this , let it cease for ever to cavil against either . His power to save should never be questioned by any , that know what sufferings and infinite burdens he supported in our nature . And surely his willingness to save , should never be put to a question , by any that consider how low he was content to stoop for our sakes . Thirdly , By drawing nigh to God with delight through the vail of Christs flesh . Heb. 10.19.20 . God hath made this flesh of Christ a vail betwixt the brightness of his glory and us ▪ It serves to rebate the insupportable glory , and also to give admission to it , as the vail did in the Temple . Through this body of flesh which Christ assumed , are all out-lets of grace from God to us , and through it also must be all our returns to God again . It 's made the great medium of our communion with God. Fourthly , By applying your selves to him under all temptations , wants and troubles of what kind soever ; as to one that is tenderly sensible of your case , and most willing , and ready to relieve you . Oh remember this was one of the inducements that perswaded and invited him to take your nature , that he might be furnished abundantly with tender compassion for you , from the sense he should have of your infirmities , in his own body . Heb. 2.17 . Wherefore in all things it behoved him to be made like unto his brethen , that he might be a merciful and faithful High-Priest in things pertaining to God ; to make reconciliation for the sins of the people . You know by this argument the Lord pressed the Israelites to be kind to strangers , for ( saith he ) you know the heart of a stranger . Exod. 23.9 . Christ by being in our natures , knows experimentally what our wants , fears , temptations and distresses are ; and so is able to have compassion . O let your hearts work upon this admirable condescention of Christ , till they be filled with it ; and your lips say , Thanks be to God for Iesus Christ. The NINETEENTH SERMON . PHIL. II. VIII . And being found in fashion as a man , he humbled himself , and became obedient to death , even the death of the cross . THis Scripture hath been once already under consideration : and indeed can be never enough considered . It holds forth the humbled state of the Lord Jesus , during the time of his abode on earth . The sum of it was delivered you before , in this point . DOCT. That the state of Christ from his Conception , to his Resurrection ; was a state of deep abasement , and humiliation . The Humiliation of Christ was proposed to us under the three general heads or branches , of his Humiliation in his Incarnation , his Humiliation in his life , and his Humiliation in his death . How he was humbled by Incarnation , hath been opened above , in the eighteenth Sermon . How he was humbled in his life , is the design of this Sermon : yet expect not that I should give you here an exact History of the life of Christ. The Scriptures speak but little of the private part of his life ; and it is not my design to dilate upon all the memorable passages that the Evangelists ( those faithful Narrators of the life of Christ ) have preserved for us ; but only to observe and improve those more observable particulars in his life , wherein especially he was humbled : and such are these that follow . First , The Lord Jesus was humbled in his very Infancy , by his Circumcision according to the Law. For being of the stock of Israel , he was to undergo the Ceremonies , and submit to the Ordinances belonging to that people ; and thereby to put an end to them ; for so it became him , to fulfil all Righteouness . Luk. 2.21 . And when eight daies were accomplished for the Circumcising of the Child , his name was called Iesus . Hereby the Son of God was greatly humbled , especially in these two respects . First , In that hereby he obliged himself to keep the whole Law , though he were the Law-maker . Gal. 5.3 . For I testifie again ; to every man that is circumcised , that he is a debtor to do the whole Law. The Apostles meaning is , he is a debtor in regard of duty , because he that thinks himself bound to keep one part of the Ceremonial Law , doth thereby bind himself to keep it all ; for where all the parts are inseparably united , ( as they are in the Law of God ) we pull all upon us , by engaging or medling with any one . And he that is a debtor in duty , to keep the whole Law , quickly becomes a debtor in regard of penalty , not being able to keep any part of it . Christ therefore coming as our surety , to pay both those debts ; the debt of duty , and the debt of penalty to the Law ; he by his circumcision obliges himself to pay the whole debt of duty , by fulfilling all Righteousness ; and though his obedience to it was so exact and perfect , that he contracted no debt of penalty for any transgression of his own : yet he obliges himself to pay that debt of penalty we had contracted ; by suffering all the pains due to transgressors . This was that intollerable yoak that none were able to bear but Christ. Acts 15.10 . And it was no small abasure of Christ , to bind himself to the Law as a Subject made under it . For he was the Law-giver , above all Law ; and herein that Soveraignty of a God , ( one of the choice flowers in the Crown of Heaven ) was obscured and vailed , by his subjection . Secondly , Hereby he was represented to the world , not only as a Subject , but also as a Sinner . For though he was pure and holy , yet this ordinance passing upon him , seemed to imply as if corruption had indeed been in him ; which must be cut off by mortification . For this was the mysterie principally intended by circumcision ; It served to mind and admonish Abraham , and his seed , of the natural guiltiness , uncleanness and corruption of their hearts and natures . So Jer. 4.4 . Circumcise your selves unto the Lord , and take away the foreskins of your hearts , ye men of Judah : ( i. e. ) the sinfulness and corruption of them . Hence the rebellious , and unmortified , are called stiff necked , and uncircumcised in heart , as it is , Acts 7.51 . and as it served to convince of natural uncleanness , so it signified and sealed the putting off the body of the sins of the flesh , as the Apostle phraseth it . Col. 2.11 . Now this being the end of God in the institution of this ordinance , for Abraham and his ordinary seed ; Christ in his infancy by submitting to it , did not only vail his Soveraignty , by subjection : but was also represented as a sinner to the world , though most holy and pure in himself . Secondly , Christ was humbled by persecution , and that in the very morning of his life . He was banisht almost as soon as born . Matth. 2.13 . Flee into Aegypt ( saith the Angel to Ioseph ) and be thou there until I bring thee word , for Herod will seek the young child to destroy him . Ungrateful Herod , was this entertainment for a Saviour ? what , raise the Country against him , as if a destroyer , rather than a Saviour had landed upon the coast ? what , deny him the protection of those Laws under which he was born , and that before he had broken the least punctilio of them ? the child of a beggar may claim the benefit and protection of Law , as his birthright ; and must the Son of God be denied it ! But herein he fulfilled the Scriptures , whilst venting his own lusts . For so it was foretold , Ier. 31.15 . And this early persecution , was not obscurely hinted , in the title of the 22 Psalm , that psalm which looks rather like an History of the new , than a prophecy of the old Testament . For as it contains a most exact description of Christs sufferings , so it 's fitted with a most suitable Title . To the chief Musitian Ai●eleth Shabar ; which signifies the Hind of the morning or that Deer which the Hunter rouzes betime in the morning , and singles out to hunt down that day . And so they did by him , as the 16. verse will tell you , for ( saith he ) Dogs have compassed me , the Assemble of the wicked have enclosed me . Upon which Musculus sweetly and ingeniously descants . O what sweet Venison ( saith he ) is the flesh of Christ ! abundantly sweeter to the believing soul , than that which the Nobles of this world esteem most delicate . And lest it should want the highest and richest favour to a delicate palate ; Christ our Hart was not only killed , but hunted to the purpose before he was killed ; even as great men use by hunting and chasing before they cut the throat of the deer , to render its flesh more sweet , tender , and delicate . Thus was Christ hunted betimes , out of the Country he was born in . And no doubt but where such dogs scent and wind the Spirit of Christ in any ; they would pursue them also to destruction , did not a gratious providence rate them off . But to return , how great an Humiliation is this to the Son of God , not only to become an Infant , but in his Infancy to be hurried up and down , and driven out of his own land as a vagabond ! Thirdly , Our Lord Jesus Christ was yet more humbled in his life , by that poverty and outward meanness which all along attended his condition . He lived poor and low all his daies , so speaks the Apostle 2 Cor. 8.9 . Though he was rich , yet for our sakes he became poor ; so poor that he was never owner of a house to dwell in , but lived all his daies in other mens houses , or lay in the open air . His outward condition was more neglected , and dest●●ute than that of the birds of the air , or beasts of the earth ; so he told that Scribe , who professed such readiness and resolution to follow him , but was soon coo●●d when Christ told him , Matth. 8.20 . The Foxes have holes , and the Birds of the air have nests ; but the Son of Man hath not where to lay his head . It was a common saving among the Jews , when the Messiah comes , he will not find a place to sit down in . Sometimes he feeds upon barly bread , and a broyled fish ; and sometimes he was hungry , and had nothing to eat . Mark 11.12 . As for monies , he was much a stranger to it ; when the Tribute mony was demanded of him , he and Peter were not so well furnished to make half a crown betwixt them to pay it , but must work a miracle for it . Matth. 17. ult . He came not to be ministred unto , but to minister . Matth. 20.28 . Not to amass earthly treasures , but to bestow Heavenly ones . His great and Heavenly soul neglected and despised those things , that too many of his own , too much admire and prosecute . He spent not a careful thought about those things , that eat up thousands , and ten thousands of our thoughts . Indeed he came to be humbled , and to teach men by his example the vanity of this world ; and pour contempt upon the ensnaring glory of it : and therefore went before us in a chosen and voluntary poverty . Yet he lived not a mendicant life neither : but was sometimes fed by ordinary , and sometimes miraculous and extraordinary waies . He had wherewith to support that pretious body of his , till the time was come to offer it up to God ; but would not indulge and pamper that flesh , which he purposely assumed to be humbled in . Fourthly , Our Dear Jesus was yet further humbled in his life , by the horrid temptations wherewith Satan assaulted him ; than which nothing could be more grievous to his holy hear● . The Evangelist gives us an account of this in Luke 4. from the first to the 14. verse . In which context you find , how the bold and envious spirit meets the Captain of our Salvation in the field ; comes up with him in the wilderness , when he was solitary , and had not a Second with him . verse 1. There he keeps him fasting forty daies , and forty nights , to prepare him to close with his Temptation . All this while Satan was pointing and edging that Temptation with which at last he resolves to try the breast of Christ , by an home-thrust . Verse 2. By this time he supposes Christ was an hungry , ( as indeed he was ) and now he thought it was time to make his assault , which he doth in a very suitable Temptation at first , and with variety of Temptations ; trying several Weapons upon him afterward . But when he had made a thrust at him with that first Weapon in which he especially trusted , command that these stones be made bread , verse 3. and saw how Christ had put it by , verse 4. Then he changes postures , and assaults him wi●h Temptations to blasphemy ; even to fall down and worship the Devil . But when he saw he could fasten nothing on him , that he was as pure Fountain water in a Chrystal vial , how much soever agitated , and shaken , no dregs , or filthy sedement would rise , but he remained pure still : I say , seeing this , he makes a politick retreat , quits the field for a season , verse 13. yet leaves it cum animo revertendi , with a resolution to return to him again . And thus was our blessed Lord Jesus humbled by the Temptations of Satan ; and what can you imagine more burdensom to him , that was brought up from eternity with God , delighting in the holy Father , to be now shut into a wilderness with a Devil , there to be baited so many daies , and have his ears filled though not defiled with horrid blasphemy ? Oh how was the case altered with Christ ! from what , to what was he now come ? A chast woman would account it no common misery to be dog'd up and down and sollicited by some vile Russian , though there were no danger of defilement . A man would account it no small unhappiness to be shut up five or six weeks together with the Devil ; though appearing in an humane shape , and to hear no language but that of Hell spoken all that time ; and the more holy the man is , the more would he be afflicted to hear such blasphemies malignantly spet upon the holy and reverent name of God ; much more to be solicited by the Devil , to joyn with him in it : this I say would be accounted no small misery for a man to undergo . How great an Humiliation then must it be to the great God , to be humbled to this ! to see a slave of his house , setting upon himself the Lord. His Jailor coming to take him prisoner , if he can . A base apostate Spirit , daring to attempt such things as these upon him . Surely this was a deep abasement to the Son of God. Fifthly , Our blessed Lord Jesus was yet more humbled in his life than all this , and that that by his own sympathy with others , under all the burdens that made them groan . For he much more than Paul could say , who is afflicted and I burn not ? He lived all his time as it were in an Hospital , among the sick , and wounded . And so tender was his heart , that every groan for sin , or under the effects of sin pierced him so , that it was truly said , himself bare our sicknesses , and took our infirmities . Matth. 8.16 , 17. It was spoken upon the occasion of some poor creatures that were possessed by the Devil , and brought to him to be dispossessed . It 's said of him , Joh. 11.33 . That when he saw Mary weeping , and the Jews also weeping which came with her ; he groaned in the Spirit , and was troubled . And verse 35. Iesus wept : yes , his heart flowed with pity for them that had not one drop of pity for themselves . Witness his tears spent upon Ierusalem , Luke 19.41 , 42. He foresaw the misery that was coming , though they neither foresaw , nor feared it . O how it pierced him to think of the calamities hanging over that great City ! Yea , he mourned for them , that could not mourn for their own sins . Therefore it 's said , Mark 3.5 . He was grieved for the hardness of the peoples hearts . So that the commendation of a good Physitian , that he doth as it were die with every patient , was most applicable to our tender-hearted Physitian . This was one of those things that made him a man of sorrows , and acquainted with griefs . For the more holy any is , the more he is grieved and afflicted for the sins of others ; and the more tender any man is , the more he is pierced with beholding the miseries that lie upon others . And it is sure , never any heart more holy , or more sensible , tender and compassionate than Christs . Sixthly , Lastly , That which yet helped to humble him lower , was the ungrateful and most base and unworthy entertainment the world gave him . He was not received or treated like a Saviour , but as the vilest of men . One would think that he who came from Heaven , to give his life a ransom for many . Matth. 20.28 . He that was not sent to condemn the world , but that the world through him might be saved . Joh. 3.17 . He that came to disolve the works of the Devil , 1 Joh. 3.8 . knock off the chains , open the prison doors , proclaim liberty to the captives . Isai. 61.1 . I say , when such a Saviour arrived , O with what acclamations of Joy , and demonstrations of thankfulness should he have been received ? One would have thought they should even kiss the ground he trod upon : but instead of this , he was hated , Ioh. 15.18 . He was despised by them , Matth. 13.55 . So reproached that he became the reproach of men , as who should say , a corner for every one to spet in . A butt for every base tongue to shoot at . Psal. 22.6 . Accused of working his miracles by the power of the Devil . Matth. 12.24 . He was trod upon as a worm . Psal. 22.6 . They buffeted him . Matth. 26.67 . Smote him on the head , Matth. 27.30 . Array●d him as a fool , verse 29. Spet in his face , verse 30. Despised him as the basest of men , this fellow said , Matth. 26.61 . One of his own followers sold him , another forswear him , and all forsook him in his greatest troubles . All this was a great abasement to the Son of God , who was not thus treated for a day , or in one place ; but all his daies , and in all places . He endured the contradictions of sinners against himself . In these particulars I have pointed out to you , something of the humbled life Christ lived in the world . From all which particulars , some useful inferences will be noted . Inference 1. From the first degree of Christs Humiliation in submitting to be circumcised , and thereby obliging himself to fulfil the whole Law ; it follows That Iustice it self may set both hand and seal , to the acquittances and discharges of Believers . Christ hereby obliged himself to be the Laws pay-master , to pay it its utmost demand . To bear that yoak of obedience that never any before him could bear . And as his circumcision obliged him to keep the whole Law ; so he was most precise , and punctual in the observation of it . So exact , that the sharp eye of divine justice cannot espie the least flaw in it : But acknowledges full payment , and stands ready to sign the Believer a full acquittance . Rom. 3.25 . That God may be just , and the Iustifier of him that believes in Iesus . Had not Christ been thus obliged , we had never been discharged . Had not his obedience been an intire , compleat and perfect thing ; our justification could not have been so . He that hath a pretious treasure , will be loth to adventure in a leaky vessel : wo to the holiest man on earth , if the safety of his pretious soul , were to be adventured in the bottom of the best duty that ever he performed . But Christs obedience and righteousness is ti●e and sound . A bottom that we may safely adventure all in . Inference 2. From the early flight of Christ into Aegypt , we infer , That the greatest innocency , and piety , cannot exempt from persecution and in●ury . Who more innocent than Christ ? And who more persecuted ? The world is the world still . I have given them thy word and the world hath hated them , Joh. 17.14 . The world lies in wait as a thief , for them that carry this treasure ; they who are empty may sing before him ; he never stops them : But persecution follows piety , as the shadow doth the body . 2 Tim. 3.12 . All that will live godly in Christ Jesus , must suffer p●rs●cution . Whosoever resolves to live holily , must never expect to live quietly . It 's godliness , and godliness in Christ Iesus ( i. e. ) such as is derived from Christ , true godliness , and it 's true godliness as it 's manifested in practice . All that will live godly , that will exert holiness in their lives ; which convinces and galls the Consciences of the ungodly . 'T is this enrages , for there is an enmity , and antipathy betwixt them : and this enmity runs in a blood , and it 's transmitted with it from generation , to generation . Gal. 4.29 . As then he that was born after the flesh , persecuted him that was born after the spirit ; even so it is now . Mark , so it was , and so still it is . Cains Club is still carried up and down , redded with the blood of Abel , saith Bucholtzer : but thus it must be , to conform us unto Christ ; and oh that your Spirits , as well as your Conditions may better harmonize with Christ. He suffered meekly , quietly , and self-denyingly ; be ye like him . Let it not be said of you , as it is of the Hypocrite , whose lusts are only hid , but not mortified by his duties ; that he is like a flint , which seems cold ; but if you strike him , he is all fiery . To do well , and suffer ill is Christ-like . Inference 3. From the third particular of Christs Humiliation , I infer , that such as are full of grace and holiness , may be destitute and empty of creature-comforts . What an an over-flowing fulness of grace was there in Christ. And yet to what a low ebb did his outward comforts sometimes fall : and as it fared with him , so with many others now in glory with him : whilst they were in the way to that glory . 1 Cor. 4.11 . Even to this present hour , we both hunger , and thirst , and are naked , and buffeted , and have no certain dwelling place . Their souls were richly cloathed with robes of Righteousness , their bodies naked , or meanly clad . Their souls fed high , even on hidden mannah , their bodies hungry . Let us be content ( said Luther ) with our hard fare , for do we not feast with Angels , upon that bread of life ? Remember when wants pinch hard , that these fix no marks of Gods hatred upon you . He hath dealt no worse with you , than he did with his own Son. Nay , which of you is not better accommodated than Christ was ? if you be hungry , or thirsty , you have some refreshments ; you have beds to lie on ; the son of man had not where to lay his head . The heir of all things , had sometimes nothing to eat . And remember you are going to a plentiful country where all your wants will be supplied . Poor in the world , rich in faith , and heirs of the Kingdom , which God hath promised . 2 James 5. The meanness of your present , will add to the luster of your future condition . Inference 4. From the fourth particular of Christs Humiliation in his life , by Satans Temptations , we infer , That those in whom Satan hath no interest , may have most trouble from him in this world . Joh. 14.30 . The Prince of this world cometh , and hath nought in me . Where he knows he cannot be a Conqueror , he will not cease to be a Troubler . This bold and daring spirit adventures upon Christ himself ; for doubtless he was filled with envy at the sight of him : and would do what he could ▪ though to no purpose , to obstruct the blessed design in his hand ▪ And it was the wisdom and love of Christ to admit him to come as near him as might be , and try all his darts upon him ; that by this experience , he might be filled with pity to succour them that are temp●ed . And as the set on Christ , so much more will he adventure upon us ; and but too oft comes off a Conqueror . Sometimes he shoots the fiery darts of blasphemous injections . These fall as flashes of lightning on the dry tha●ch , which instantly sets all in a combustion . And just so is it attended with an after thunder-clap of inward horror , which shivers the very heart , and strikes all into confusion within . Divers rules are prescribed in this case , to relieve poor distressed ones . One adviseth to think seriously on that which is darted suddainly , and to do by your hearts , as men use to do with young horses , that are apt to start and boggle at every thing in the way ; we bring them close to the things they fright at , make them look on them , and smell to them ; that time , and better acquaintance with such things , may teach them not to start . Others advise to diversions of the thoughts , as much as may be ; to think quite another way . These rules are contrary to one another , and I think signifie but little to the relief of a poor soul , so distressed . The best rule doubtless is that of the Apostle , Eph. 6.16 . Above all taking the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked . Act your faith my friends , upon your tempted Saviour ; who passed through Temptations before you ; and particularly exercise faith on three things in Christs Temptations . First , Believingly consider , how great variety of Temptations were tried upon Christ ; and of what an horrid blasphemous nature that was , fall down and worship me . Secondly , Believingly consider , that Christ came off a perfect Conqueror in the day of his tryal . Beat Satan out of the field . For he saw what he attempted on Christ was as impossible , as to batter the body of the Sun with Snow-balls . Thirdly , Lastly believe that the benefits of those his victories , and conquests are for you ; and that for your sakes he permitted the Tempter to come so near him . As you find Heb. 2.18 . Heb. 4.15 . If you say true , Christ was tempted as well as I : but there 's a vast difference betwixt his Temptations and mine . For the Prince of this world came and found nothing in him , Ioh. 14.30 . He was not internally defiled , though externally assaulted ; but I am defiled by them as well as troubled . This is a different case . True , it is so , and must be so , or else it had signified nothing to your relief . For had Christ been internally defiled , he had not been a fit Mediator for you . Nor could you have had any benefit either by his Temptations or Sufferings for you . But he being Tempted , and yet still holy , bearing the burden , and still escaping the defilement of sin , hath not only satisfied for the sins you commit , when tempted ; but also gotten an experimental sense of the misery of your condition which is in him , ( though now in glory ) as aspiring of pity and tender compassion to you . Remember , poor Tempted Christian , the God of peace shall shortly tread Satan under thy feet , Rom. 16.20 . Thou shalt set thy foot on the neck of that enemy . And as soon as both thy feet are over the threshold of glory , thou shalt cast back a smiling look ; and say , now Satan do thy worst . Now I am there , where thou canst not come . Mean while , till thou be out of his reach , let me advise thee to go to Jesus Christ , and open the matter to him . Tell him how that base spirit falls upon thee ; yea , sets upon thee even in his presence . Intreat him to rebuke and command him off . Beg him to consider thy case , and say , Lord dost not thou remember how thy own heart was once grieved , though not defiled by his assaults . I have grief and guilt together upon me . Ah Lord , I expect pity and help from thee ; thou knowest the heart of a stranger , the heart of a poor Tempted one . This is singular relief in this case . O try it . Inference 5. Was Christ yet more humbled by his own sympathy with others in their distresses . Hence we learn , that a compassionate spirit towards such as labour under burdens of sin or affliction , is Christ-like , and truly excellent . This was the spirit of Christ ; O be ye like him . Put on as the Elect of God , bowels of mercy , Col. 3.12 . Weep with them that weep , and rejoyce with them that do rejoyce , Rom. 12.15 . It was Cain that said , am I my brothers keeper ? Blessed Paul was of a contrary temper , 2 Cor. 11.29 . Who is weak , and I am not weak ? who is offended and I burn not ? Three things promote sympathy in Christians ; one is , the Lords pity for them ; he doth as it were suffer with me ; in all their afflictions he was afflicted . Isai. 63.9 . Another is the relation we sustain to Gods afflicted people . They are members with us in one body , and the members should have the same care one of another . 1 Cor. 12.25 . The last is , we know not how soon our selves may need from others , what others now need from us . Restore him with the spirit of meekness , considering thy self , lest thou also be tempted , Gal. 6.1 . Inference 6. Did the world help on the Humiliation of Christ by their base and vile usage of him ? Learn hence ; That the Iudgment the world gives of persons and their worth is little to be regarded . Surely it dispenses its smiles and honours very praeposterously and unduly . In this respect among others the Saints are stiled such persons of whom the world is not worthy Heb. 11.38 . ( i. e. ) it doth not deserve to have such choise spirits as these are left in it , since it knows not how to use or treat them . It was the complaint of Salvian above eleven hundred years ago . If any of the Nobility ( saith he ) do but begin to turn to God , presently he looseth the honour of Nobility ; O in how little honour is Christ among Christian people , when Religion shall make a man ignoble ! So that ( as he adds ) many are compelled to be evil , lest they should be esteemed vile . And indeed , if the world give us any help to discover the true worth and excellency of men by , it is by the rule of contraries , for the most part Where it fixes its marks of hatred , we may usually find that which invites our respect and Love. It should trouble us the less to be under the slights and disrespects of a blind world . I could be even proud upon it , ( said Luther ) that I see I have an ill name from the world . And Ierome blessed God that counted him worthy to be hated of the world . Labour to stand right in the Judgement of God , and trouble not thy self for the rash and headlong censures of men . Let wicked men said one cut the throat of my credit , and do as they like best with it ; when the wind of their calumnies hath blown away my good name from me in the way to Heaven , I know Christ will take my name out of the mire , and wash it , and restore it to me again . Inference 7. From the whole of Christs Humiliation in his life , learn you to pass through all the troubles of your life with a contented composed spirit as Christ your forerunner did . He was persecuted , and bare it meekly . Poor , and never murmured . Tempted , and never yielded to the Temptation . Reviled , and Reviled not again . When ye therefore pass through any of these trials , look to Jesus , and consider him . See how he that passed through those things before you , managed himself in like circumstances ; yea , not only beat the way by his pattern and example for you , but hath in every one of those conditions left a blessing behind him for them that follow in his steps . Thanks be to God for Iesus Christ. The TWENTIETH SERMON . JOH . XVII . XI . And now I am no more in the world , but these are in the world ; and I come to thee : holy Father , keep through thine own name , those whom thou hast given me ; that they may be one , as we are . WE now come to the Last and Lowest step of Christs Humiliation , which was in his submitting to Death , even the Death of the Cross. Out of this death of Christ the life of our souls springs up , and in this blood of the Cross , all our mercies swim to us . The blood of Christ runs deep to some eyes . The Judicious Believer sees multitudes , multitudes of inestimable blessings in it . By this Crimson Fountain I resolve to sit down ; and concerning the death of Christ , I shall take distinctly into consideration the preparations made for it , the nature and quality of it . The Deportment and carriage of dying-Jesus . The Funeral-solemnities with which he was buried . And lastly the blessed designs , and glorious ends of his death . The preparatives for his death were six . Three on his own part , and three more by his enemies . The preparations made by himself for it , were the solemn recommendation of his friends to his Father . The institution of a commemorative sign , to perpetuate and refresh the memory of his death in the hearts of his people till he come again . And his pouring out his soul to God by prayer in the garden , which was the posture he chose to be found in , when they should apprehend him . This Scripture contains the first preparative of Christ for death , whereby he sets his house in order , prays for his people , and blesses them before he dies . The love of Christ was ever tender and strong to his people , but the greatest manifestations of it were at parting . And this he manifested two waies especially ; viz. in leaving singular supports , and grounds of comfort with them in his last heavenly Sermon , in Chap. 14.15 , 16. and in pouring out his soul most affectionately to the Father for them in this Heavenly Prayer , Chap. 17. In this Prayer he gives them a Specimen or Sample of that his glorious intercession-work , which he was just then going to perform in Heaven for them . Here his heart overflowed , for he was now leaving them , and going to the Father ; the last words of a dying man are remarkable , how much more of a dying Saviour ? I shall not lanch out into that blessed Ocean of pretious matter contained in this Chapter , but take immediately into consideration , the words that I have read , wherein I find a weighty petition , strongly followed and set home with many mighty Arguments . First , We have here Christs petition , or request in behalf of his people . Not only those on the place , but all others that then did , or afterwards should believe on him . And the sum of what he here requests for them is , that his Father would keep them through his name . Where you have both the mercy , and the means of attaining it . The mercy is to be kept . Keeping implies danger . And there is a double danger obviated in this request ; danger in respect of sin , and danger in respect of ruine and destruction . To both these the people of God lie open in this world . The means of their preservation from both is the name , ( i. e. ) the power of God. This name of the Lord is that strange Tower to which the Righteous flie , and are safe . Prov. 18.10 . Alas , it is not your own strength or wisdom that keeps you , but ye are kept by the mighty power of God. This protecting power of God , doth not however exclude our care and diligence , but implies it ; therefore he adds , ye are kept by the mighty power of God , through faith to Salvation , 1 Pet. 1.5 . God keeps his people , and yet they are to keep themselves in the Love of God , Iude 21 , to keep their hearts with all diligence . Prov. 4.23 . This is the sum of the petition . Secondly , The Arguments with which he urgeth and presses on this request , are drawn partly from his own condition , I am no more in the world , ( i. e. ) I am going to die ; within very few hours I shall be separated from them , in regard of my corporal presence . Partly , from their condition ; but these are in the world . ( i. e. ) I must leave them in the midst of danger ; and partly from the joint interest that his Father and himself had in them . Keep those that thou hast given me . With several other most prevalent pleas which in their proper places shall be anon produced , and displaied to illustrate and confirm this pretious truth , which this Scripture affords us . DOCT. That the Fatherly care , and tender love of our Lord Iesus Christ , was eminently discovered in that pleading prayer , he poured out for his people , at his parting with them . It pertained to the Priest , and Father of the family to bless the rest , especially when they were to be separated from them by death . This was a rite in Israel . When good Iacob was grown old , and the time was come that he should be gathered to his Fathers , then he blessed Joseph , Ephraim , and Manasseth , saying , God before whom my Fathers Abraham and Isaack did walk , the God which fed me all my life long unto this day , the Angel which redeemed me from all evil bless the Lads , Gen. 48.15 , 16. this was * a prophetical and patriarchical blessing . Not that Iacob could bless as God blesses ; he could speak the words of blessing , but he knew the effect , the real blessing it self , depended upon God. And though he blessed authoritatively , yet not potestatively , ( i. e. ) he could as the mouth of God pronounce blessings , but could not confer them . Thus he blessed his Children , as his Father Isaack has also blessed him before he died , Gen. 28.3 . and all these blessings were delivered prayerwise . Now when Jesus Christ comes to die , he will bless his Children also . And therein will discover how much dear and tender love he had for them : having loved his own which were in the world , he loved them to the end , Joh. 13.1 . the last Act of Christ in this world , was an act of blessing . Luk. 24.50 , 51. To prepare this point for use , I will here open . First , The mercies which Christ requested of the Father for them . Secondly , The Arguments used by him to obtain these mercies . Thirdly , Why he thus pleaded for them when he was to die . Fourthly , and Lastly , How all this gives full evidence of Christs tender care and love to his people . First , We will enquire what those mercies and special favours were , which Christ beg'd for his people , when he was to die ? And we find among others , these five special mercies desired for them in this context . First , The mercy of preservation both from sin and danger : so in the text ; Keep through thine own name those whom thou hast given me : which is explained , vers . 15. I pray not that thou shouldst take them out of the world , but that thou shouldst keep them from the evil . We in ours , and the Saints that are gone , in their respective generations have reaped the fruit of this prayer . How else comes it to pass , that our souls are persecuted amidst such a world of Temptations ; and these assisted and advantaged by our own corruptions ? How is it else , that our persons are not ruined , and destroyed amidst such multitudes of potent , and malitious enemies that are set on fire of Hell ? Surely the preservation of the burning bush , of the three children amidst the flames , of Daniel in the den of Lyons , are not greater wonders , than these our eyes do daily behold . As the fire would have certainly consumed , and the Lyons without doubt have rended and devoured , had not God by the interposition of his own hand stopt and hindered the effect ; so would the sin that is in us , and the malice that is in others , quickly ruine our souls and bodies ; were it not that the same hand gard● and keeps us every moment . To that hand into which this prayer of Christ delivered your souls and bodies , do you owe all your mercies , and Salvations , both Temporal and Spiritual . Secondly , Another mercy he prays for , is the blessing of union among themselves . This he joins immediately with the first mercy of preservation , and prays for it , in the same breath , vers . 11. that they may be one , as we are . And well might he joyn them together in one breath , for this union is not only a choise mercy in it self , but a special means of that preservation he had prayed for before . Their union one with another , is a special means to preserve them all . Thirdly , A third desirable mercy that Christ earnestly prayed for , was that his joy might be fulfilled in them , vers . 13. He would provide for their joy , even when the hour of his greatest sorrow was at hand . Yea , he would not only obtain joy for them , but a full joy : that my joy may be fulfilled in them . It is as if he had said , O my Father , I am to leave these dear ones in a world of troubles and perplexities . I know their hearts will be subject to frequent despondencies . O let me obtain the cordials of divine joy for them , before I go . I would not only have them live , but live joyfully . Provide for their fainting hours , reviving cordials . Fourthly , And as a continued spring to maintain all the forementioned mercies : He prays they all may be sanctified through the word of truth , vers . 17. ( i. e. ) more abundantly sanctified than yet they were , by a deeper radication of gratious habits , and principles in their hearts . This is a singular mercy in it self , to have holiness spreading it self over and through their s●uls , as the light of the morning . Nothing is for it self more desirable . And it 's also a singular help to their perseverance , union , and spiritual joy , which he had prayed for before ; and are all advanced by their increasing Sanctification . Fifthly , Lastly , As the complement and perfection of all desireable mercies , he prays that they may be with him , where he is to behold his glory , vers . 24. This is their best and ultimate priviledge they are capable of . The end of his coming down from Heaven , and returning thither again . All runs into this to bring many Sons and daughters unto glory . You see Christ asks no trifles , no small things for his people . No mercies , but the best that both worlds afford will suffice him on their behalf . Secondly , Let us see how he follows his requests , and with what arguments he pleads with the Father for these things . And among others I shall single out six choice ones , which are urged in this Text , or the immediate context . First Argument is drawn from the joint interest that both himself , and Father , have in the persons for whom he prays . All mine are thine , and thine are mine . vers . 10. As if he should say , Father , behold and consider the persons I pray for , they are not aliens , but children ; yea , they are thy children , as well as mine . The very same on whom thou hast set thy eternal love , and in that love hast given them unto me . So that they are both thine , and mine . Great is our interest in them , and interest draws care , and tenderness . Every one cares for his own , provides for , and secures his own . Propriety ( even amongst creatures ) is fundamental to our labour , care and watchfulness . They would not so much prize life , health , estates , or children , if they were not their own . Lord these are thine own , by many ties , and titles : O therefore keep , comfort , sanctifie and save them , for they are thine . What a mighty plea is this ? Surely Christians , your Intercessor is skilful in his work , your Advocate wants no eloquence , or ability to plead for you . The Second Argument , and that a powerful one , treads as I may say upon the very heel of the former , in the next words : And I am glorified in them . q. d. My glory and honour is infinitely dear to thee , I know thy heart is set intently upon the exalting , and glorifying of thy Son ; now what glory have I in the world , but what comes from my people ? Others neither can , nor will glorifie me . Nay , I am daily blasphemed , and dishonoured by them . These are they from whom my active glory and praise in the world must rise . 'T is true , both thou and I have glory from other creatures objectively , the works that we have made , and imprest our power , wisdom and goodness upon , do so glorifies us . And honour we have from our very enemies , accidentally . Their very wrath shall praise us : but for active and voluntary praise , whence comes this but from the people that were formed for that very purpose . Should these then miscarry and perish where shall my manifestive , and active glory be ? And from whom shall I expect it ? So that here his propriety , and glory are pleaded with the Father to prevail for those mercies , and they are both great and valuable things with God. What dearer , what nearer to the heart of God ? A Third Argument . And yet to make all fast and sure he adds in the beginning of this , vers . 11. a third Argument in these words , And now I am no more in the world . Where we must consider the sense of it as a proposition , and the force of it is an argument . This proposition I am no more in the world , is not to be taken simply and universally as if in no sense Christ should be any more in this world ; but only respectively as to his corporal presence , this was in a little time to be removed from his people , which had been a sweet spring of comfort to them in all their troubles . But now it might have been said to the pensive disciples , as the sons of the Prophets said to Elisha a little before Eliahs translation ; know ye not that your Master shall be taken from your heads to day ? This comfortable enjoyment must be taken from them : this is the sense . And here lies the Argument ; Father , consider the sadness and trouble I shall leave my poor Children under . Whilst I was with them , it was a sweet relief to their souls , whatever troubles they met with . In all doubts , fears and dangers , they could repair to me . In all their straights and wants I still supplied them . They had my counsels to direct them , my reproofs to reduce them , my comfort to support them ; yea , the very sight of me was an unspeakable joy and refreshment to their souls : but now the hour is come , and I must be gone . All the comfort and benefit they had from my presence among them is now cut off . And except thou do make up all this to them another way ; what will become of these children , when their Father is gone ? What will be the case of the poor Sheep , and tender Lambs , when the Shepherd is smitten ? Therefore ( O my Father ) look thou after them . See to them , for they are thine , as well as mine , I am glorified in them , and now leaving them , and removing out of this world from them . A Fourth Argument . And yet to move and engage the Fathers care and love for them , he subjoins another great consideration in the very next words , drawn from the danger he leaves them in . But these are in the world . The world is a sinful , infecting , and unquiet place : it lies in wickedness , and a hard thing it will be for such poor , weak , imperfect creatures to escape the pollutions of it . Or if they do , yet the troubles , persecutions , and strong oppositions of it they cannot escape . Seeing therefore I must leave thine own dear children as well as mine , and those from whom my glory is to rise ; in the midst of a sinful , troublesom , dangerous world , where they can neither move backward nor forward without danger of sin , or ruine : O since the case stands so , look after them , provide for them , and take special care for them all . Consider who they are , and where I leave them . They are thy children , to be left in a strange Country . Thy Souldiers , in the Enemies quarters . Thy Sheep , in the midst of Wolves . Thy pretious Treasure among Thieves . A Fifth Argument . And yet he hath not done , for he resolves to tug for the mercies he had asked , and will not come off with a denial ; and therefore adds another Argument in the next words ; And I come to thee . As his leaving them was an Argument , so his coming to the Father is a mighty Argument also . There is much in these words I come to thee [ I , ] thy beloved Son , in whom thy soul delighteth . I to whom thou never deniedst any any thing . 'T is not a stranger , but a Son : not an adopted , but the only begotten Son. 'T is I that [ come . ] I am now coming to thee apace my Father . I come to thee , swiming through a bloody Ocean . I come treading every step of my way to thee in blood , and unspeakable sufferings ; and all this for the sake of those dear ones I now pray for . Yea , the design and end of my coming to thee , is for them . I am coming to Heaven in the capacity of an Advocate , to plead with thee for them . And I come to [ thee ] my Father , and their Father ; my God and their God. Now then , since I that am so dear , come through such bitter pangs , to thee so dear , so tender hearted a Father ; and all this on their score and account : Since I do but now as it were begin , or give them a little tast of that intercession-work which I shall live for ever to perform for them in Heaven : Father hear , Father grant what I request . O give a comfortable handsel of those good things , which I am coming to thee for , and which I know thou wilt not deny me . The Sixth Argument . And to close up all , he tells the Father , how careful he had been to observe , and perform that trust which was committed to him . Whilst I was with them in the world I kept them in thy name : those that thou gavest me , I have kept ; and none of them is lost , but the son of perdition , ver . 12. And thus lies the Argument : Thou committest to me a certain number of elect souls , to be redeemed by me ; I undertook the trust , and said , if any of these be lost ; at my hand let them be required . I will answer them every one to thee . In pursuance of which trust , I am now here on the earth , in a body of flesh . I have been faithful to a point . I have redeemed them ( for he speaks of that as finished and done , which was now ready to be done ) I have kept also , and confirmed them hitherto : and now Father I commit them to thy care . Lo here they are , not one is lost , but the son of perdition , who was never given . With how great care , have I been careful for them ! O let them not fail now . Let not one of them perish . Thus you see what a nervous , argumentative , pleading prayer Christ poured out to the Father for them at parting . The next enquiry is , why he thus prayed and pleaded with God for them , when he was to die ? And certainly it was not because the Father was unwilling to grant the mercies he desired for them . No , they came not off with difficulty , nor were they wrested by meer importunity out of the hand of an unwilling and backward person . For he tells us in Joh. 16.27 . the Father himself loveth you ; ( i. e. ) he is propense enough of his own accord , to do you good . But the reasons of this exceeding importunity are , First , He foresaw a great trial then at hand ; yea , and all the after trials of his people as well as that . He knew how much they would be sifted , and put to it in that hour , and power of darkness that was coming . He knew their faith would be shaken , and greatly staggered , by the approaching difficulties , when they should see their Shepherd smitten , and themselves scattered . The Son of man delivered into the hands of Sinners , and the Lord of Life hang dead upon the tree ; yea sealed up in the grave . He foresaw what straights his poor people would fall into , betwixt a busie Devil , and a bad heart : therefore he prays , and pleads with such importunity , and ardency for them that they might not miscarry . Secondly , He was now entring upon his intercession-work in Heaven , and he was desirous in this prayer to give us a Specimen , or sample of that part of his work before he left us ; that by this we might understand what he would do for us , when he should be out of our sight . For this being his last on earth , it shews us what affections , and dispositions he carried hence with him ▪ and satisfies us that he who was so earnest with God on our behalf , such a mighty pleader here , will not forget us , or neglect our concerns in the other world . Yet Reader , I would have the alwaies to remember , that the intercession of Christ in Heaven is carried at a much higher rate than this . It 's performed in a way more suitable to that state of honour to which he is now exalted . Here he used prostrations of Body , cries , and tears in his prayers . There it 's carried in a more majestick , and with more state , becoming an exalted Jesus . But yet in this he hath left us a special assistance , to discover much of the frame , temper , and working of his heart now in Heaven towards us . Thirdly , and Lastly , He would leave this as a standing monument of his Father-like care and love to his people to the end of the world . And for this it is conceived : Christ delivered this prayer so publickly not withdrawing from the Disciples to be private with God , as he did in the Garden ; but he delivers it in their presence , these things I speak in the world : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the ●ircumstance of place [ in the world ] doth plainly speak it to be a publick prayer . And not only was it publickly delivered , but it was also by a singular providence recorded at large by Iohn , though omitted by the other Evangelists : that so it might stand to all generations , for a testimony of Christs tender care and Love to his people . Fourthly , If you ask how this gives evidence of Christs tender care and Love to his people ? which is the last enquiry . I answer in few words . For the thing is plain and obvious . It appears in these two particulars . First , His Love and care manifest in the choice of mercies for them . He doth not pray for health , honour , long life , riches , &c. but for their preservation from sin , spiritual joy in God , sanctification and eternal glory . No mercies but the very best in Gods treasure will content him . He was resolved to get all the best mercies for his people , the rest he is content should be dispensed promiscuously by providence . But these he will settle as an heritage upon his children . O see the Love of Christ ; Look over all your spiritual inheritance in Christ , compare it with the richest , fairest , sweetest inheritance on earth ; and see what poor things these are to yours . O the care of a dear Father ! O the love of a Saviour ! Secondly , Besides what an evidence of his tenderness to you , and great care for you was this , that he should so intently , and so affectionately mind , and plead your concerns with God , at such a time as this was ; even when a world of sorrow was heming him in on every side . A cup of wrath mixed , and ready to be delivered into his hand . At that very time , when the clouds of wrath grew black , a storm coming , and such as he never felt before : when one would have thought , all his care , thoughts , and diligence should have been imployed on his own account , to mind his own sufferings ; no , he doth as it were forget his own sorrows , to mind our peace and comfort . O Love unspeakable ! Corollary 1. If this be so , that Christ so eminently discovered his care and love for his people in this parting hour . Then hence we conclude , the perseverance of the Saints is unquestionable . Do you hear how he pleads , how he begs , how he fills his mouth with arguments , how he chooseth his words , and sets them in order , how he winds up his Spirit to the very highest pin of zeal and fervency ? and can you doubt of success ? can such a Father deny the importunity , and strong reasonings and pleadings of such a Son ! O it can never be . He cannot deny him . Christ hath the art and skill of prevailing with God. He hath ( as in this appears ) the tongue of the Learned . If the heart or hand of God were hard to be opened , yet this would open them ; but when the Father himself loveth us , and is inclined to do us good : who can doubt of Christs success ? that which is in motion , is the more easily moved . The cause Christ manageth in Heaven for us , is Just , and Righteous . The manner in which he pleads , is powerful ; and therefore the success of his suit is unquestionable . The Apostle professeth , 2 Cor. 1.3 . we can do nothing against the truth . He means it in regard of the bent of his heart , he could not move against truth and Righteousness . And if a holy man cannot , much less will a holy God. If Christ undertake to plead the cause of his people with the Father , and use his oratory with him ; there is no doubt but he carries it . Every word in this prayer is a chosen shaft , drawn to the head , by a strong and skilful hand : you need not question but it goes home to the white , and hits the mark aimed at . Doth he pray , Father keep through thine own name , those thou hast given me ? Sure they shall be kept , if all the power in Heaven can keep them . O think on this , when dangers surround your souls or bodies . When fears and doubts are multiplied within . When thou art ready to say in thy hast , all men are liers , I shall one day perish by the hand of sin , or Satan . Think on that incouragement Christ gave to Peter , Luke 22.31 . I have prayed for thee . Corollary . 2. Again hence we learn , that Argumentative prayers are excellent prayers . The strength of every thing is in its joints . There lies much of the strength of prayer also . How strongly jointed , how nervous , and argumentative was this prayer of Christ ? Some there are indeed that think we need not argue and plead in prayer with God , but only present the matter of our prayers to him , and let Christ alone ( whose office it is ) to plead with the Father . As if Christ did not present our pleas and arguments , as well as simple desires to God. As if the choisest part of our prayers must be kept back , because Christ presents our prayers to God. No , no , Christs pleading is one thing , ours another . His and ours are not opposed , but subordinated . His pleading doth not destroy , but makes ours successful . God calls us to plead with him , Isai. 1.18 . come now , let us reason together . God ( as one observes ) reasoneth with us by his word and providences outwardly , and by the motions of his Spirit inwardly : but we reason with him by framing ( through the help of his Spirit , ) certain holy arguments , grounded upon allowed principles , drawn from his nature , name , word or works . And it is condemned as a very sinful defect in Professors , that they did not plead the Churches cause with God. Jer. 30.13 . There is none to plead thy cause , that thou maist be bound up . What was Iacobs wrestling with the Angel , but his holy pleading , and importunity with God ? And how well it pleased God , let the event speak . As a Prince he prevailed , and had power with God. On which instance a Worthy thus glosseth . Let God frown , smite or wound , Iacob is at a point , a blessing he came for , and a blessing he will have ; I will not let thee go ( saith he ) unless thou bless me . His limbs , his life might go ; but there is no going for Christ without a pawn , without a blessing . This is the man , now what is his speed ? the Lord admires him , and honours him to all generations . What is thy name saith he ? q. d. I never met with such a man , titles of honour are not worthy of thee . Thou shalt be called , not Iacob a shepherd with men , but Iacob a Prince with God. Nazianzen said of his sister Gorgonia , that she was modestly impudent with God. There was no putting her off with a denial . The Lord on this account hath honoured his Saints with the title of his Recorders , men fit to plead with him , as that word [ mazkir ] signifies . Isai. 62.6 . Ye that make mention of the Lord keep not silence , give him no rest ; it notes the office of him that recorded all the memorable matters of the King , and used to suggest seasonable Items , and Memorandums of things to be done . By these holy pleadings the King is held in his Galleries : as it is Cant. 7.5 . I know we are not heard either for our much speaking , or our excellent speaking ; 't is Christs pleading in Heaven , that makes our pleading on earth available : but yet surely when the spirit of the Lord shall suggest proper arguments in prayer , and help the humble suppliant , to press them home believingly and affectionately : when he helps us to weep and plead , to groan and plead ; God is greatly delighted in such prayers . Thou saidst I will surely do the good . Said Iacob Gen. 32.12 . It 's thine own free promise . I did not go on mine own head , but thou bidst me go , and encouragest me with this promise . O this is taking with God. When by the spirit of Adoption we can come to God , crying , Abba , Father . Father hear , forgive , pity and help me : am I not thy Child ? thy Son , or Daughter ? to whom may a Child be bold to go , with whom may a Child have hope to speed , if not with his Father ? Father hear me . The Fathers of our flesh are full of bowels , and pity their children , and know how to give good things to them , when they ask them : when they ask bread , or cloaths , will they deny them ? And is not the Father of Spirits more full of bowels , more full of pity ? Father hear me . This is that kind of prayer which is melody in the ears of God. Corollary . 3. What an excellent pattern is here , for all that have the charge and government of others committed to them ; whether Magistrates , Ministers , or Parents : to teach them how to acquit themselves towards their relations , when they come to die . Look upon dying Jesus , see how his care and love to his people flamed out when the time of his departure was at hand . Surely as we are bound to remember our Relations every day , and to lay up a stock of prayers for them in the time of our health ; so it becomes us to imitate Christ in our earnestness with God for them , when we die . Though we die , our prayers die not with us They out-live us , and those we leave behind us in the world , may reap the benefit of them , when we are turned to dust . For my own part I must profess before the world that I have a high value for this mercy . And do from the bottom of my heart bless the Lord , who gave me a Religious and tender Father : who often poured out his soul to God for me . He was one that was inwardly acquainted with God , and being full of bowels to his children , often carried them before the Lord : prayed and pleaded with God for them : wept and made supplication for them . This stock of prayers and blessings left by him before the Lord , I cannot but esteem above the fairest inheritance on earth . O it is no small mercy to have thousands of fervent prayers lying before the Lord , filed up in Heaven for us . And oh that we would all be faithful to this duty . Surely our love , especially to the souls of our Relations , should not grow cold , when our breath doth . O that we would remember this duty in our lives , and if God give opportunity and ability , fully discharge it when we die : considering as Christ did , we shall be no more but they are in this world . In the midst of a defiled , tempting troublesom world . It 's the last office of Love that ever we shall do for them . After a little while we shall be no longer sensible how it is with them . ( for as the Church speaks , Isai. 63.16 . Abraham is ignorant of us , and Israel acknowledgeth us not ) what Temptations , and troubles may befal them we do not know . O imitate Christ your pattern . Corollary 4. To Conclude , Hence ye may see what an high esteem and pretious value Christ hath of Believers ; this was the treasure which he could not be quiet , he could not die , till he had secured it in a safe hand . I come unto thee , holy Father , keep through thine own name those whom thou hast given me . Surely , Believers are dear to Jesus Christ. And good reason , for he hath paid dear for them . Let his dying language , this last farewel speak for him , how he prized them . The Lords portion is his people , Jacob is the Lott of his inheritance . Deut. 32.9 . They are a peculiar treasure to him above all the people of the earth . Exod. 19.5 . What is much upon our hearts when we die , is dear to us indeed . O how pretious , how dear should Jesus Christ be to us ! were we first and last upon his heart ? did he mind us , did he pray for us , did he so wrestle with God about us when the sorrows of death compassed him about ? how much are we engaged not only to love him , and esteem him whilst we live ; but to be in pangs of love for him , when we feel the pangs of death upon us ! To be eyeing him , when our eye-strings break . To have hot affections for Christ , when our hands and feet grow cold . The very last whisper of our departing soul should be this , Blessed be God for Iesus Christ. The TWENTY FIRST SERMON . I COR. XI . XXIII , XXIV , XXV . — The Lord Iesus the same night in which he was betrayed , took bread ; and when he had given thanks , he brake it ; and said , take eat , this is my body , which is broken for you ; this do in remembrance of me . After the same manner also he took the Cup , when he had supped , saying , this Cup is the New-Testament in my blood , this do , as oft as ye drink it , in remembrance of me . CHrist had no sooner recommended his dear charge to the Father , but ( the time of his death hasting on ) he institutes his last Supper to be the lasting memorial of his death in all the Churches , until the second coming : therein graciously providing for the comfort of his people , when he should be removed out of their sight . And this was the second preparative act of Christ in order to his death : he will set his house in order , and then die . This his second Act , manifests no less love than the former . It 's like the plucking off the ring from his finger , when ready to lay his neck upon the block , and delivering it to his dearest friends , to keep that as a memorial of him . Take this , &c. in remembrance of me . In the words read , are four things noted by the Apostle , about this Last and Lovely Act of Christ. viz. the Author , time , institution , and end of this holy and solemn ordinance . First , The Author of it : The Lord Iesus , it 's an effect of his Lordly power , and royal authority . Matth. 28.18 . And Iesus came and spake unto them saying , all power is given unto me in Heaven and earth ; go ye therefore . The government is upon his shoulder . Isai. 9.6 . He shall bear the glory . Zech. 6.13 . Who but he that came out of the bosom of the Father , and is acquainted with all the counsels that are there , knows what will be acceptable to God ? And who but he can give creatures by his blessing , their Sacramental efficacy and vertue . Bread and Wine are naturally fit to refresh , and nourish our bodies ; but what fitness have they to nourish souls ? Surely , none but what they receive from the blessing of Christ that institutes them . Secondly , The time when the Lord Jesus appointed this ordinance . In the same night in which he was betrayed . It could not be sooner , because the passover must first be celebrated ; nor later , for that night he was apprehended . It is therefore emphatically expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that same night , that night for ever to be remembred . He gives that night a cordial draught to his Disciples , before the conflict . He settles that night an Ordinance in the Church , for the confirmation and consolation of his people , in all generations to the end of the world . By instituting in that night , he gives abundant evidence of his care for his people , in spending so much of that little , very little time he had left , on their account . Thirdly , The Institution it self , in which we have , the memorative , significative , instructive signs , and they are Bread and Wine . And the glorious mysteries represented , and shadowed forth by them , viz. Jesus Christ crucified ; the proper New-Testament nourishment of Believers . Bread and Wine are choice creatures ; and do excellently shadow forth the flesh and blood of crucified Jesus : And that both in their natural usefulness , and manner of preparation . Their usefulness is very great ; Bread is a creature necessary to uphold and maintain our natural life . Therefore it 's called the staff of bread , Isai. 3.1 . Because as as a feeble man depends and leans upon his staff , so doth our feeble spirits upon bread . Wine was made to chear the heart of man , Iudg. 9.13 . They are both useful and excellent creatures . Their preparations to become so useful to us , is also remarkable . The Corn must be ground in the Mill : the Grapes torn and squeesed to pieces in the Wine-prefs , before we can either have Bread or Wine . And when all this is done , they must be received into the body , or they nourish not . So that these were very fit creatures , to be set apart for this use and end . If any object , it 's true , they are good creatures , but not pretious enough to be the signs of such profound , and glorious Mysteries . It was worth the creating of a new creature , to be the sign of the new Covenant . Let him that thus objects , ask himself , whether nothing be pretious without pomp ? The pretiousness of these Elements , is not so much from their own natures , as their use and end ; and that makes them pretious indeed . A Loadstone at Sea , is much more excellent than a Diamond , because more useful . A peniworth of wax applyed to the Label of a Deed , and sealed , may in a minute have its value raised to thousands of pounds . These creatures receive their value , and estimation on alike account . Nor should it at all remain a wonder to thee , why Christ should represent himself by such mean and common things : when thou hast well considered , that the excellency of the picture is in its similitude , and conformity to the original ; and that Christ was in a low , sad , and very abased state , when this picture of him was drawn ; he was then a man of sorrows . These then as lively signs shadow forth a crucified Jesus . Represent him to us in his red garments . This pretious Ordinance may much more than Paul , say to us , I alwaies bear about in my body , the dying of the Lord Iesus . That 's the thing it signifies . Fourthly , Lastly , Take notice of the use , design , and end of this institution . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in remembrance , or for a memorial of me . O there 's much in this . Christ knew how apt our base hearts would be to lose him , amidst such a throng of sensible objects , as we here converse with . And how much that forgetfulness of him and of his sufferings , would turn to our prejudice , and loss . And therefore doth he appoint a sign to be remembred by , as oft as ye do this ye shew forth the Lords death till he come . Hence we shall observe , suitable to the design of this discourse , DOCT. That the Sacramental memorial Christ left with his people , is a special mark of his care , and love for them . What! to order his picture ( as it were ) to be drawn , when he was dying , to be left with his Spouse ? to rend his own flesh , and set abroch his own blood , to be meat and drink for our souls ! O what manner of love was this ! 'T is true , his Picture in the Sacrament is full of scars , and wounds ; but these are honourable scars , and highly grace and commend it to his Spouse , for whose dear sake he here received them . They are marks of Love and Honour . And he would be so drawn , or rather he so drew himself , that as oft as his people look'd upon that portraicture of him ; they may remember , and be deeply affected with those things , he here endured for their sakes . These are the wounds my dear Husband Jesus received for me . These are are the marks of that Love , which passes the Love of creatures . O see the Love of a Saviour ! This is that Heavenly Pelican that feeds his young with his own blood . We have read of pitiful and tender women that have eaten the flesh of their own children , Lamb. 4.10 . But where is that woman recorded , that gave her own flesh and blood to be meat and drink to her children ? Surely , the Spouse may say of the Love of Christ , what David in his Lamentations said of the Love of Ionathan , thy Love to me was wonderful , passing the Love of women . But to prepare the point to be meat indeed , and drink indeed to thy soul ; Reader , I shall discuss briefly these three things , and hasten to the application . First , What it is to remember the Lord Jesus in the Sacrament . Secondly , What aptitude there is in that Ordinance , so to bring him to our remembrance . Thirdly , How the care and Love of Christ is discovered , by leaving such a memorial of himself within us . First , What it is to remember the Lord Jesus in the Sacrament ? Remembrance properly , is the return of the mind to an object , about which it hath been formerly conversant . And it may so return to a thing it hath conversed with before , two waies ; speculatively , and transciently ; or affectingly , and permanently . A speculative remembrance , is only to call to mind the history of such a person , and his sufferings . That Christ was once put to death in the flesh . An affectionate remembrance is when we so call Christ and his death to our minds , as to feel the powerful impressions thereof upon our hearts . Thus , Matth. 26.75 . Peter remembred the words of the Lord , and went out , and wept bitterly . His very heart was melted with that remembrance ; his bowels were pained , he could not hold , but went out , and wept abundantly . Thus Ioseph when he saw his brother Benjamin , whose sight refreshed the memory of former daies , and endearments , was greatly affected , Gen. 43.29 , 30. And he lift up his eyes , and saw his brother Benjamin , his mothers Son ; and said , is this your younger brother of whom ye spake to me ? and he said God be gracious unto thee my Son. And Joseph made haste , for his bowels did yearn upon his brother , and he sought where to weep ; and he entred into his Chamber and wept there . Such a remembrance of Christ , is that which is here intended . This is indeed a gratious remembrance of Christ , the former hath nothing of grace in it . The time shall come , when Iudas that betrayed him ; and the Iews , that pierced him , shall hystorically remember what was done , Rev. 1.7 . Behold he cometh with clouds , and every eye shall see him ; and they also which pierced him ; and all kindreds of the earth , shall wail because of him . They I say Iudas shall remember , this is he whom I perfidiously betrayed . Pilate shall remember , this is he whom I sentensed to be hanged on the tree , though I was convinced of his innocency . Then the Souldiers shall remember , this is that Face we spet upon , that head we crowned with thorns : Lo this is he whose side we pierced , whose hands and Feet we once nailed to the Cross. But this remembrance will be their torment , not their benefit . It is not therefore a bare hystorical speculative ; but a gratious , affectionate , impressive remembrance of Christ , that is here intended : and such a remembrance of Christ , supposes and includes . First , The saving knowledge of him . We cannot be said to remember what we never knew ; nor to remember savingly , what we never knew savingly . There have been many previous , sweet , and gratious transactions , dealings , and intimacies betwixt Christ and his people , from the time of their first happy acquaintance with him ; much of that sweetness they have had in former considerations of him , and hours of communion with him , are lost , and gone . For nothing is more volatile , hazardous , and inconstant than our Spiritual comforts : but now , at the Table , there our old acquintance is renewed , and the remembrance of his goodness and Love refreshed and revived . We will remember thy Love more than wine , the upright Love thee , Cant. 1.4 . Secondly , Such a remembrance of Christ includes faith in it . Without discerning Christ at a Sacrament there is no remembrance of him ; and without faith , no discerning Christ there . But when the pretious eye of faith , hath espied Christ under that vail ; it presently calls up the affections , saying , come see the Lord. These are the wounds he received for me . This is he that Loved me , and gave himself for me . This is his flesh , and that his blood ; sic Occulos , sic ille Manus , &c. so his Arms were stretched out upon the Cross , to embrace me . So his blessed Head hung down , to kiss me . Awake my Love , rouze up my Hope , flame out my Desires ; come forth O all ye powers and affections of my soul ; come see the Lord. No sooner doth Christ by his Spirit call to the Believer , but faith hears ; and discerning the voice , turns about like Mary , saying , Rabboni , my Lord , my Master . Thirdly , This remembrance of Christ includes suitable impressions made upon the affections , by such a sight and remembrance of him . And therein lies the nature of that pretious thing which we call communion with God. Various representations of Christs are made at the Table . Sometimes the soul there calls to mind the infinite wisdom , that so contriv'd and laid the glorious and mysterious design , and project of redemption . The effect of this is wonder and admiration . O the manifold wisdom of God! Eph. 3.10 . O the depths , the heights , the length , the breadth of this wisdom ! I can as easily span the heavens , as take the just demensions of it . Sometimes a representation of the severity of God is made to the soul at that Ordinance . O how inflexible and severe is the Justice of God. What no abatements ! No sparing mercy ! not to his own Son ! this begets a double impression on the heart . First , Just and deep indignation against sin . Ah cursed sin ! 'T was thou usedst my dear Lord so . For thy sake he underwent all this . If thy vileness had not been so great , his sufferings had not been so many . Cursed sin , thou wast the knife that stab'd him . Thou the sword , that pierced him . Ah what revenge it works ! I remember it 's storied of one of the Kings of France , that hearing his Bishop ( as I remember it was Remigius ) read the Historie of Christs trial and execution , and hearing how barbarously they had used Christ ; he was moved with so tragical and pathetical a Historie , to great indignation against Pilate , the Jews , and the rude and bloody Souldiers , and could not contain himself ; but cried out as the Bishop was reading , O that I had been there with my French-men , I would have cut all their throats , who so barbarously used my Saviour . To allude to this : When the Believer considers and remembers that sin put Christ to all that shame and ignominy ; that he was wounded for our transgressions ; he is filled with hatred of sin , and cries out , O sin , I will revenge the blood of Christ upon thee ! thou shalt never live a quiet hour in my heart . And , Secondly , It produces an humble adoration of the goodness , and mercy of God ; to exact satisfaction for our sins , by such bloody stripes from our surety . Lord , what if this wrath had seised on me , as it did on Christ ; what had been my condition then ! If these things were done in the green tree , what had been the cafe of the dry tree ? Sometimes representations ( and not common ones ) are made of the Love of Christ , who assumed a body and soul on purpose to bear the wrath of God for our sins . And when that surpassing Love breaks out in its glory upon the soul , how is the soul transported , and ravished with it ! crying out , what manner of Love is this ! Here 's a Love large enough to go round the heavens , and the Heaven of heavens . Who ever loved after this rate , to lay down his life for enemies ! O Love unutterable , and unconceivable ! How glorious is my Love in his red garments ! Sometimes the fruits of his death are there gloriously displaied . Even his satisfaction for sin , and the purchase his blood made of the eternal inheritance . And this begets thankfulness , and confidence in the soul. Christ is dead , and his death hath satisfied for my sin . Christ is dead therefore my soul shall never die . Who shall separate me from the Love of God ? These are the fruits , and this is the nature of that remembrance of Christ , here spoken of . Secondly , What aptitude , or conducency is there in this Ordinance , to bring Christ so to remembrance ? Much every way . For it is a sign by him appointed to that end ; and hath ( as Divines well observe ) a threefold use and consideration : viz. as it is memorative , as it is significative , and as it is instructive . First , As it is memorative , and so it hath the nature and use of a pledge , or token of Love , left by a dying , to a dear surviving friend . And so the Sacrament as was said before , is like a Ring pluckt off from Christs Finger , or a Bracelet from his Arm ; or rather his Picture from his Breast , delivered to us with such words as these , as oft as you look on this , rememember me . Let this help to keep me alive in your remembrance when I am gone , and out of your sight . It conduces to it also . Secondly , As it is a significative sign , most aptly signifying both . his bitter sufferings for us , and our strict and intimate union with him . Both which have an excellent usefulness to move the heart , and its deepest affections at the remembrance of it . The breaking of the Bread , and shedding forth the Wine signifies the former ; our eating , drinking , and incorporating them , is a lively signification of the other . Thirdly , Moreover this Ordinance hath an excellent use , and advantage for this affectionate remembrance of Christ , as it is an instructive sign . And it many waies instructs us , and enlightens our mind , particularly in these truths which are very affecting things . First , That Christ is the Bread on which our souls live : proper meat and drink for Believers : the most excellent New-Testament food . It 's said , Psal. 78.25 . man did eat Angels food : He means the manna , that fell from Heaven . Which was so excellent , that if Angels who are the noblest creatures , did live-upon material food ; they would choose this above all to feed on . And yet this was but a Type and weak shadow of Christ , on whom Believers feed . Christ makes a royal feast , of his own flesh and blood . Isai. 25.6 . all our delicates are in him . Secondly , It instructs us that the New-Testament is now in its full force , and no sustantial alteration can be made in it , since the the Testator is dead ; and by his death hath ratified it . So that all the excellent promises and blessings of it are now fully confirmed to the believing soul. Heb. 9.16 , 17. All these , and many more choice truths are we instructed in by this sign . And all these waies it remembers us of Christ , and helps powerfully to raise , warm , and affect our hearts with that remembrance of him . Thirdly , The last enquiry is , how Christ hath hereby left such a special mark of his care for , and love to his people . And that will evidently appear , if you consider these five particulars . First , This is a special mark of the care and Love of Christ , in as much as hereby he hath made abundant provision , for the confirmation and establishment of his peoples faith to the end of the world . For this being an evident proof that the New-Testament is in its full force , ( Matth. 26.28 . this is the Cup of the New-Testament in my blood : ) it tends as much to our satisfaction , as the legal execution of a deed , by which we hold and enjoy our estate . So that when he saith take , eat , it is as much as if God should stand before you at the Table with Christ , and all the promises in his hand ; and say , I deliver this to thee as my deed . What think you , doth this promote and confirm the faith of a Believer ? if it do not , what doth ? Secondly , This is a special mark of Christs care and Love , in as much as by this he hath made like abundant provision for the enlargement of his peoples joy and comfort . Believers are at this Ordinance , as Mary was at the Sepulcher , with fear , and great joy . Matth. 28.8 . Come Reader , speak thy heart , if thou be one that heartily lovest Jesus Christ , and hast gone many daies , possibly years , mourning and lamenting because of the inevidence and cloudiness of thine interest in him : that hast sought him sorrowing , in this Ordinance , and in that ; in one duty , and another ; if at last Christ should take off that mask , that cruel covering ( as one calls it ) from his face , and be known of thee in breaking bread . Suppose he should by his Spirit whisper thus in thine ear , as thou sittest at his Table , dost thou indeed so prize , esteem and value me ? will nothing but Christ and his Love content and satisfie thee ? then , as sweet , lovely and desireable as I am , know that I am thine . Take thine own Christ into the arms of thy faith this day . Would not this breed in thy soul a joy transcendent to all the joys and pleasures in this world ? what thinkest thou of it ? Thirdly , Here is a signal mark of Christs care and Love , in as much as this is one of the highest and best helps for the mortification of the corruptions of his people . Nothing tends more to the killing of sin , than this doth . Christs blood as it's food to faith , so it 's poyson to our Lusts. O what a Pill is wrapt up in that Bread ! what an excellent Potion is in that Cup , to purge the soul ? One calls that Table an Altar , on which our corruptions are sacrificed , and slain before the Lord. For how can they that there see what Christ suffered for sin , live any longer therein ? Fourthly , Moreover , his care and Love appear in providing such bellows as these , to excite and blow up his peoples Love into a lively flame . When Ioseph made himself known to his Brethren ; I am Ioseph your Brother , whom ye sold , be not grieved ; Oh , what a showr of tears , and dear affections was there ? How did they fall upon each others necks ! so that the Aegyptians wondred at the matter . How doth the soul ( if I may so speak ) passionately love Jesus Christ at such a time ? O what a Christ is my Christ ! the fairest among ten thousand . What hath he done , what hath he suffered for me ! what great things hath my Jesus given , and what great things hath he forgiven me ! a world , a thousand worlds , cannot shew such another . Here it 's melted down by Love at his feet . It 's pain'd with Love. Fifthly , To conclude , Christs care and Love are farther manifested to his people in this Ordinance , as it is one of the strongest bonds of union betwixt themselves , that can bee . 1 Cor. 10.17 . We being many , are one bread , and one body ; for we are all partakers of that one bread . And though through our corruptions , it falls out , that that which was intended for a bond of union , proves a bond of contention ; yet in as much as by this it appears , how dearly Christ Loved them , for as much also as here they are sealed up to the same inheritance , their dividing corruptions here slain , their Love to Christ , and consequently to each other , here improved ; it is certainly one of the strongest ties in the world , to wrap up gratious hearts in a bundle of Love. And thus I have dispatcht the doctrinal part of this point . The improvement of it is in the following Inferences . Inference 1. Did Christ leave this Ordinance with his Church , to preserve his remembrance among his people ? then surely Christ foresaw , that notwithstanding what he is , hath done , suffered and promised , yet to do for his people , they will for all this be still apt to forget him . A man would think that such a Christ should never be one whole hour together out of his peoples thoughts , and affections . that where ever they go , they should carry him up and down with them , in their thoughts , desires , and delights . That they should let their thoughts work towards Christ , as the longing thoughts of her that is with Child , do work after that she longs for . That they should lie down with Christ in their thoughts at night , and when they awake , be still with him . That their very dreams in the night should be sweet visions of Christ , and all their words savour of Christ. But O the baseness of these hearts ! Here we live and converse in a world of sensible objects , which like a company of thieves , rob us of our Christ ; and lay the dead Child in his room . Woe is me , that it should be so with me , who am so obliged to Love him ! though he be in the highest glory in Heaven , he doth not forget us ; he hath graven us upon the palms of his hands , we are continually before him . He thinks on us , when we forget him . The whole honour and glory paid him in Heaven by the Angels , cannot divert his thoughts one moment from us , but every trifle that meets us in the way , is enough to divert our thoughts from him . Why do we not abhor and loath our selves for this ? What is it a pain , a burden , to carry Christ in our thoughts about the world ? as much a burden if thy heart be spiritual , as a Bird is burdened by carrying his own wings . Will such thoughts intrude unseasonably , and thrust greater things than Christ out of our minds ? For shame Christian , for shame , let no● thy heart play the wanton , and gad from Christ after every vanity . In Heaven nothing else takes up the thoughts of Saints to eternity ; and yet there is no tireing , no saciety . O learn to live nearer that heavenly life . Never leave praying , and striving , till thou canst say as it is , Psal. 63.5 . My soul shall be satisfied as with marrow and fatness , and my mouth shall praise thee , with joyful lips ; whilst I remember thee on my bed , and meditate on thee in the night watches . Inference 2. Hence also we infer , that Sacrament seasons are heart melting seasons : because therein the most affecting and heart-melting , recognitions and representations of Christ are made . As the Gospel offers him to the ear , in the most sweet affecting sounds of grace ; so the Sacrament to the eye , in the most taking visions that are on this side Heaven . There , hearts that will not yield a tear under other Ordinances , can pour out floods . Zech. 12.10 . They shall look upon me whom they have pierced , and mourn . Yet I dare not affirm , that every one whose heart is broken by the believing sight of Christ there , can evidence that it is so by a dropping eye . No , we may say of tears , as it 's said of Love , Cant. 8.7 . If some Christians would give all the treasures of their house for them , they cannot be purchased . Yet they are truly humbled for sin , and seriously affected with the grace of Christ. For the support of such , I would distinguish , and have them to do so also , betwixt what is essential to spiritual sorrow , and what is contingent . Deep displeasure with thy self for sin , hearty resolutions and desires of the compleat mortification of it ; this is essential to all spiritual sorrow ; but tears are accidental , and in some constitutions rarely found . If thou have the former , trouble not thy self for want of the later : though 't is a mercy when they kindly and undis●embledly flow from a heart truly broken . And surely , to see who it is that thy sins have pierced . How great how glorious , how wonderful a person that was , that was so humbled , abased , and brought to the dust , for such a wretched thing as thou art , cannot but tenderly affect , the considerating soul. If it was for a lamentation in the Captivity , that Princes were hanged up by the hands , and the faces of the Elders were not reverenced . Lam. 5.12 . And if at the death of Abner , David could lament , and say , a Prince , and a great man is fallen in Israel this day . 2 Sam. 3.38 . If he could so pathetically lament the death of Saul , and Ionathan , saying , Daughters of Israel , weep over Saul , who cloathed you in scarlet . The beauty of Israel is slain upon the high places . Ah how much more should it affect us , to see the beauty of Heaven fallen ; the Prince of life hang dead upon a Tree ! O let the place where you assemble to so see this sight of your crucified Jesus , be a Bokim , a place of lamentation . Inference 3. Moreover , hence it 's evident , that the believing and affectionate remembrance of Christ , is of singular advantage at all times to the people of God. For it 's the immediate end of one of the greatest Ordinances , that ever Christ appointed to the Church . To have frequent recognitions of Christ will appear to be singularly efficatious and useful to Believers , if you consider , First , If at any time thy heart be dead , and hard , this is the likeliest means in the world to dissolve , melt and quicken it . Look hither hard heart , hard indeed if this hammer will not break it . Behold the blood of Jesus . Secondly , Art thou easily overcome by Temptions to sin ? This is the most powerful pull back in the world from sin . Rom. 6.2 . How shall we that are dead to sin , live any longer therein ? We are crucified with Christ , what have we to do with sin ? Such a thought as this , when thy heart is yielding to Temptations . How can I do this , and crucifie the Son of God afresh ! Ha●h he not suffered enough already on earth ; shall I yet make him groan as it were for me in Heaven ? look as David poured the water brought from the Well of Bethlehem on the ground , though he was athirst : for said he , it is the blood of the men : ( i. e. ) they eminently hazarded their lives to fetch it ; much more should a Christian pour out upon the ground , yea , despise and trample under foot the greatest profit or pleasure of sin ; saying , nay , I will have nothing to do with it . I will on no terms touch it , for it is the blood of Christ. It cost blood , infinitely pretious blood , to expiate it . If there were a knife in your house that had been thrust to the heart of your Father , you would not take pleasure to see that knife ; much less to use it . Thirdly , Are you afraid your sins are not pardoned , but still stand upon account before the Lord ; what more relieving , what more satisfying , than to see the Cup of the New-Testament in the blood of Christ , which is shed for many for the remission of sins ? Who shall lay any thing to the charge of Gods Elect , it 's Christ that died ? Fourthly , Are you staggered at the sufferings , and hard things you must endure for Christ in this world ? doth the flesh shrink back from these things , and cry , spare thy self . What is there in the world more likely to steel and fortifie thy spirit with resolution and courage , than such a sight as this ? Did Christ face the wrath of men , and the wrath of God too ? Did he stand as a pillar of brass , with unbroken patience , and stedfast resolution , under such troubles as never met in the like height upon any mear creature , till death beat the last breath out of his nostrils ? And shall I shrink for a trifle ? Ah , he did not serve me so ! I will arm my self with the like mind . 1 Pet. 2.2 . Fifthly , Is thy faith staggered at the promises ? canst thou not rest upon a promise ? Here 's that will help thee against hope to believe in hope ; giving glory to God. For this is Gods seal added to his Covenant , which ratifies , and binds fast all that God hath spoken . Sixthly , Dost thou idle away pretious time vainly , and live unusefully to Christ in thy generation ; what more apt both to convince and cure thee , than such a remembrance of Christ as this ? O when thou considerest thou art not thine own ; thy time , thy tallents are not thine own , but Christs . When thou shalt see thou art bought with a price ( a great price indeed ) and so art strictly obliged to glorifie God , with thy soul and body which are his : 2 Cor. 5.14 . This will powerfully awake , a dull , sluggish , and lazy spirit . In a word , what grace is there this remembrance of Christ cannot quicken ? What sin cannot it mortifie ? What duty cannot it animate ? O it is of singular use in all cases to the people of God. Inference 4. Lastly , Hence we infer ; Though all other things do , yet Christ neither doth , nor can grow stale . Here 's an Ordinance to preserve his remembrance fresh , to the end of the world . The blood of Christ doth never dry up . The beauty of this Rose of Sharon is never lost or withred . He is the same yesterday , to day , and for ever . As his body in the grave saw no corruption , so neither can his Love , or any of his excellencies . When the Saints shall have fed their eyes upon him in Heaven thousands and millions of years , he shall be as fresh , beautiful , and orient as at the beginning . Other beauties have their prime , and their fading time ; but Christs abides eternally . Our delight in creatures is often most at first acquaintance ; when we come nearer to them , and see more of them , the edge of our delight is rebated . But the longer you know Christ , and the nearer you come to him , still the more do you see of his glory . Every farther prospect of Christ , entertains the mind with a fresh delight . He is as it were a new Christ every day ; and yet the same Christ still . Blessed be God for Iesus Christ. The TWENTY SECOND SERMON . LUK. XXII . XLI , XLII , XLIII , XLIV . And he was withdrawn from them about a stones cast , and kneeled down , and prayed ; saying , Father , if thou be willing , remove this Cup from me : nevertheless , not my will , but thine be done . And there appeared an Angel unto him from Heaven , strengthning him . And being in an agony , he prayed more earnestly ; and his sweat was as it were great drops of blood , falling down to the ground . THE hour is now almost come , even that hour of sorrow , which Christ had so often spoken of . Yet a little , a very little while , and the Son of man is betrayed into the hands of sinners . He hath affectionately recommended his Children to his Father . He hath set his house in order , and ordained a memorial of his death , to be left with his people , as you have heard . There is but one thing more to do , and then the Tragoedy begins . He recommended us , he must also recommend himself by prayer to the Father , and when that is done , he is ready ; let Iudas with the black guard come when they will. This last Act of Christs preparation for his own death , is contained in this Scripture : wherein we have an account , First , Of his Prayer . Secondly , Of the Agony attending it . Thirdly , His relief in that Agony , by an Angel that came and comforted him . First , The Prayer of Christ , in a praying posture he will be found when the enemy comes . He will be taken upon his knees . He was pleading hard with God in prayer , for strength to carry him through this heavy trial , when they came to take him . And this prayer was a very remarkable prayer , both for the solitariness of it , he withdrew about a stones cast vers . 41. from his dearest intimates . No ear but his Fathers shall hear what he had now to say . For the vehemency and importunity of it , these were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5.7 . strong cries , that he poured out to God in the daies of his flesh . And for the humility expressed in it , he fell upon the ground , he rolled himself as it were in the dust , at his Fathers feet . And in divers other respects it was a very remarkable prayer , as you will hear anon . Secondly , This Scripture gives you also an account of the Agony of Christ , as well as of his prayer : and that a most strange one ; such as in all respects , never was known before in nature . It was a sweat as it had been blood , which [ as ] is neither an hyperbole , as some would make it . Nor yet a meer similitude of blood , as others fancy : but a real bloody sweat . For so ( as ) is sometimes taken , for the very thing it self . As Ioh. 1 . 1● . And as a worthy Divine of our own well notes , that if the Holy-Ghost had only intended it for a similitude , or resemblance , he would rather have expressed it , as it were drops of water , than as it were drops of blood ; for sweat more resembles water , than blood . Thirdly , You have here his relief in this his Agony , and that by an Angel , dispatcht post from Heaven to comfort him . The Lord of Angels now needed the comfort of an Angel. It was time to have a little refreshment , when his face and body too , stood as full of drops of blood , as the drops of dew are upon the grass . Hence we note . DOCT. That our Lord Iesus Christ , was praying to his Father , in an extraordinary Agony : when they came to apprehend him in the Garden . To open and prepare this last act of preparation on Christs part , for our use ; I shall at this time speak to these particulars . First , The place where he prayed . Secondly , The time when he prayed , Thirdly , The matter of his prayer . And Lastly , The manner how he prayed . First , For the circumstance of place , where was this last , and remarkable prayer poured out to God ? It was in the Garden , St. Matthew tells us it was called Gethsemane , which signifies ( as Pareus on the place observes ) the Valley of fatness viz. of Olives , which grew in that Valley or Garden most plentifully . This Garden lay very near to the City of Ierusalem . The City had twelve gates , five of which were on the east side of it , among which the most remarkable were the fountain-gate , so called of the fountain Siloe . Through this gate , Christ rode into the City in triumph , when he came from Bethany . The other was the sheep-gate , so called from the multitude of sheep driven in at it for the Sacrifice ; for it stood close by the Temple , and close by this gate was this Garden called Gethsemane : where they apprehendded Christ , and led him through this gate , as a sheep to the slaughter . Betwixt this Garden and the City , ran the brook Cedron , which rose from an hill upon the south , and ran upon the east part of the City , between Ierusalem , and the mount of Olives : and over this brook Christ passed into the Garden , Ioh. 18.1 . to which the Psalmist alludes in Psal. 110.7 . He shall drink of the brook in the way , therefore shall he lift up the head . For this brook running through the Valley of Iehosaphat , that fertile soil , together with the filth of the City , which it washt away , gave the waters a black tincture , and so , fitly resembled those grievous sufferings of Christ , in which he tasted both the wrath of God and men . Now Christ went not into this garden to hide or shelter himself from his enemies . No , that was not his end ; for if so , it had been the most improper place he could have chosen : it being the accustomed place , where he was wont to pray ; and a place well known to Iudas , who was now coming to seek him , as you may see , Joh. 18.2 . And Judas which betrayed him knew the place , for Iesus oft-times resorted thither , with his Disciples . So that he repairs thither , not to shun , but to meet the enemy . To offer himself as a prey to the Wolves , which there found him , and laid hold upon him . He also resorted thither for an hour or two of privacy before they came , that he might there freely pour out his soul to God. So much for the circumstance of place where he prayed . Secondly , We shall consider the time when he entred into this Garden to pray . And it was in the shutting in of the evening . For it was after the Passoever , and the Supper were ended . Then ( as Matthew hath it Matth. 26.36 . ) Jesus went over the Brook into the Garden ; betwixt the hours of nine and ten in the evening , as it is conjectured ; and so he had betwixt two and three hours time , to pour out his soul to God. For it was about midnight that Iudas and the Souldiers came and apprehended him there . So that it being immediately before his apprehension , it shews us in what frame and posture Christ desired to be found : and by it he left us an excellent pattern , what we ought to do , when eminent dangers are near us even at the door . It becomes a Souldier to die fighting , and a Minister to die preaching , and a Christian to die praying . If they come they find Christ upon his knees ; wrestling mightily with God by prayer . He never spent one moment of the time of his life idely ; but these were the last moments he had to live in this world , and here you may see how they were filled up , and imployed . Thirdly , Next let us consider the matter of his prayer , or the things about which he poured out his soul to God in the Garden that evening . And vers . 42. informs us what that was : He prayed saying , Father , if thou be willing , remove this cup from me ; nevertheless not my will , but thine be done . These words are involved in many difficulties , as Christ himself was when he uttered them . By the Cup , understand that portion of sorrows then to be distributed to him by his Father . Great afflictions , and bitter tryals are frequently expressed in Scripture , under the metaphor of a ●up . So that dreadful storm of wrath upon the wicked , in Psal. 11.6 . Vpon the wicked he shall rain snares , fire , and brimstone , and an horrible tempest ; this shall be the portion of th●ir cup. ( i. e. ) the punishment allotted to them by God for their wickedness . And an exceeding great misery . By a large , or deep cup. So Ezek. 23.32 , 33. Thou shalt drink of thy Sisters cup deep and large , thou shalt be laughed to scorn , and had in derision ; it containeth much . Thou shalt be filled with drunkenness and sorrow , with the cup of astonishment and desolation ; with the cup of thy Sister Samaria . And when an affliction is compounded of many bitter ingredients , stinging and agravating considerations and circumstances , then it 's said to be mixed . In the hand of the Lord there is a cup , and the wine is red . ( noting a bloody trial ) It is full of mixture , and he poureth out the same , but the dregs thereof all the wicked of the earth shall wring them out , and drink them : ( i. e. ) they shall have the worst part of the Judgement for their share . Thus afflictions , and calamities are exprest by the metaphor of a cup , great calamities , by a deep and large cup. Afflictions compounded of many agravating circumstances , by a mixed cup. And from the effect it hath on them that must drink it , it 's called a cup of trembling , Isai. 57.17 . Thou hast drunken at the hand of the Lord , the cup of his fury , the dregs of the cup of trembling . Such a cup now was Christs cup. A cup of wrath , a large and deep cup , that contained more wrath than ever was drunk by any creature : even the wrath of an infinite God. A mixed cup. Mixed with Gods wrath and mans in the extremity . And all the bitter agravating circumstances that ever could be imagined . Great consternation , and amazement , this was the portion of his cup. By the passing of the cup from him , understand his exemption from suffering that dreadful and horrid wrath of God , which he foresaw to be now at hand . For as the coming of the cup to a man doth in Scripture phrase note his bearing and suffering of evil , as you find it , Lam. 4.21 . Rejoice and be glad O daughter of Edom , that dwellest in the Land of Uz ; the cup also shall pass through unto thee : thou shalt be drunken , and make thy self naked . Which is an ironical reproof of the Idumeans , the Jews deadly enemies , who wickedly insulted over them , when the cup was at their mouths , as if the Lord had said , you have laughed and jear'd at my people , when my hand was on them ; you rejoyced to see their calamities . Well , make your selves merry still if you can : the cup shall pass through unto thee . Thy turn is coming : then laugh it thou canst . So on the contrary , the passing away of the cup notes freedom from , or our escaping of those miseries . And so Christs meaning in this conditional request is , Father , if it be thy will excuse me from this dreadful wrath , my soul is amazed at it . Is there no way to shun it ? Cannot I be excused ? O if it be possible spare me . This is the meaning of it . But then here 's the difficulty , how Christ who knew God had from everlasting determined he should drink it , who had compacted and agreeed with him in the covenant of redemption so to do , who came ( as himself acknowledges ) for that end into the world . Ioh. 18.37 . Who foresaw this hour all along ; and professed when he spake of this bloody baptism , with which he was to be baptised ; that he was straightned till it was accomplished , Luk. 12.50 . How ( I say ) to reconcile all this with such a petition ; that now when the cup was delivered to him , it might pass , or he be excused from suffering : this is the knot , this is the difficulty . What! Did he now repent of the bargain ? Was all he said before but a flourish , before he saw the enemy ? Doth he now begin to wish his bargain dry ? and that he had never undertaken such a work , is that the meaning of it ? Nothing less . No , no , Christ never repented of his engagement to the Father . Never was willing to let the burden lie on us , rather than on himself . There was not such a thought in his holy and faithful heart : but the resolution of this doubt depends upon a double distinction . Which will clear his meaning in it . First , You must distinguish of prayers . Some are absolute , and peremptory ; and so to have prayed that the cup might pass , would have been chargeable with such absurdities as were but now mentioned : others are conditional , and submissive prayers , if it may be , if the Lord please . And such was this , if thou be willing , if not I 'le drink it . But you will say Christ knew what was the mind of God in that case . He knew what transactions had of old been betwixt his Father , and him ; and therefore though he did not pray absolutely , yet it 's strange he would pray conditionally it might pass . Therefore in the Second place , you must diftinguish of the natures according to which Christ acted . He acted sometimes as God , and sometimes as man. Here he acted according to his humane nature . Simply expressing , and manifesting in this request the reluctancy it had at such sufferings . Wherein he shewed himself a true man , in shunning that which is destructive to his nature . As Christ had two distinct natures , so two dictinct wills . And ( as one well observes ) in the life of Christ there was an intermixture of power , and weakness : of the divine glory , and humane frailty . At his birth a star shone , but he was laid in a manger . The Devil tempted him in the wilderness , but there Angels ministred to him . As man he was deceived in the figtree , but as God he blasted it . He was caught by the Souldiers in the Garden , but first made them fall back . So here , as man he feared , and shunned death ; but as God-man he willingly submitted to it . It was ( as Deodati well expresses it ) A purely natural desire , meer man , by which for a short moment he apprehended and shunned death and torments ; but quickly recalled himself to obedience , by a deliberate will , to submit himself to God. And besides that , this desire was but conditional , under the will of God , accepted by Christ : but from the comtemplation of which , he was a while diverted , by the extremity of horrors : therefore there was no sin in it , but only a short conflict of nature , pesently overcome by reason , and a firm will. Or a small suspension , quickly overcome by a most strong resolution . Finally this sacred deliberation in Jesus was not made simply , or in an instant , but with a short time , and with a counterpoise , which is the natural property of the soul , in its motions and voluntary actions . In a word , as there was nothing of sin in it , it being a pure , and sinless affection of nature : so there was much good in it , and that both as it was a part of his satisfaction for our sin , to suffer inwardly such fears , tremblings , and consternations : And as it was a clear evidence that he was in all things made like unto his brethren , except sin . And Lastly , as it serves notably to express the grievousness and extremity of the sufferings of Christ , whose very prospect , and appearance at some distance was ●o dreadful to him . If the Learned Reader desire to see what is farther said on this point , let him read what the judicious , and learned Parker in his excellent book de descensu hath collected upon that case . Fourthly , Let us consider the manner how he prayed , and that was , First , Solitarily . He doth not here pray in the audience of his Disciples , as he had done before ; but went at a distance from them . He had now private business to transact with God. He left some of them , at the entring into the Garden ; and for Peter , Iames and Iohn , that went farther with him than the rest ; he bids them remain there , while he went and prayed . He did not desire them to pray with him , or for him ; no , he must tread the wine-press alone . Nor will he have them with him , possibly left it should discourage them to see and hear , how he groaned , sweat , trembled , and cried , as one in an agony , to his Father . Reader , there are times , and cases , when a Christian would not be willing the dearest and most intimate friend he hath in the world , should be privy to what passes betwixt him and his God. Secondly , It was an humble prayer , that 's evident by the postures into which he cast himself . Sometimes kneeling , and sometimes prostrate upon his face . He creeps in the very dust , lower he cannot fall ; and his heart was as low as his body . He is meek and lowly indeed . Thirdly , It was a reiterated prayer , he prays , and then returns to the Disciples , as a man in extremity turns every way for comfort ; so Christ prays , Father let the cup pass , but in that the Father hears him not : though as to support , he was heard . Being denied deliverance by his Father , he goes and bemoans himself to his pensive friends ; and complains bitterly to them , my soul is exceeding sorrowful even unto death . He would ease himself a little by opening his condition to them ; but alas , they rather increase , than ease his burden . For he finds them asleep , which occasioned that gentle reprehension from him . Matth. 26.40 . What could you not watch with me one hour . What , not watch with me ? who may expect it from you more than I ? could you not watch , I am going to die for you , and you cannot watch with me ? what ! cannot you watch wi●h me one hour ? alas , what if I had required great matters from you ? What! not an hour , and that the parting hour too ! Christ finds no ease from them , and back again he goes to that sad place , which he had stained and purpled with a bloody sweat : and prays to the same purpose again . O how he returns upon God , over and over , as if he resolved to take no denial ! but however considering it must be so , he sweetly falls in with his Fathers will. Thy will be done . Fourthly and Lastly , It was a prayer accompanied with a strange and wonderful agony : so saith vers . 44. and being in an agony he prayed more earnestly , and his sweat was as it were great drops of blood , falling down to the ground . Now he was red indeed in his apparel as one that trod the wine-press : it was not a faint thin dew ▪ but a clotted sweat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clodders of blood falling to the ground . It is disputed whether this sweat were natural , or preternatural . That some in extremity have sweat a kind of bloody thin dew is affirmed . I remember Thuanus gives us two instances that come nearest to this , of any thing I ever observed or heard of . The one was a Captain , who by a cowardly , and unworthy fear of death , was so overwhelm'd with anguish , that a kind of bloody dew or sweat stood on all his body . The other is of a young man , condemned for a small matter to die , by Sixtus the 5. who poured out tears of blood from his eyes ; and sweat blood from his whole body . These are strange and rare instances , and the truth of them depends upon the credit of the relator : But certainly for Christ , whose body had the most excellent crasis and temperament , to sweat clotted blood , or globs of blood as some render it ; and that in a cold night , when others needed a fire within doors to keep them warm . Ioh. 18.18 . I say for him to sweat such streams through his garments , falling to the ground on which he lay , must be concluded a preternatural thing . And indeed , it was not wonderful that such a preternatual sweat should stream from all parts of his body , if you do but consider what an extraordinary load pressed his soul at that time : even such as no meer man ever felt , or was able to stand under . Even the wrath of a great and terrible God , in the extremity of it . Who ( saith the prophet Nahum , cap. 1.6 . ) can stand before his indignation ? and who can abide in the fierceness of his anger ? his fury is poured out like fire ; and the rocks are thrown down by him . The effects of this wrath , as it fell at this time upon the soul of Christ in the garden , is largely and very emphatically exprest by the several Evangelists who wrote this tragedy . Matthew tells us his soul was exceeding sorrowful , even unto death , Matth. 26.38 . The word signifies beset with grief round about . And it 's well exprest by that phrase of the Psalmist , Psal. 116.3 . The sorrows of death compassed me about , the pains of Hell got hold upon me . Mark varies the expression , and gives it us in another word no less significant and full . Mark. 14.33 . He began to be sore amased and very heavy . Sore amazed , it imports so high a degree of consternation and amazement , as when the hair of the head stands up through fear . Luke hath another expression for it , in the text ; he was in an agony . An agony is the labouring , and striving of nature in extremity . And Iohn gives it us in another expression , Joh. 12.27 . now is my soul troubled . The original word is a very full word . And it is conceived the Latines derive that word which signifies Hell , from this by which Christs trouble is here expressed . This was the load which oppressed his soul , and so straightned it with fear , and grief , that his eyes could not vent or ease it sufficiently by tears : but the innumerable pores of his body are set open , to give vent by letting out streams of blood . And yet all this while , no hand of man was upon him . This was but a praelude as it were , to the conflict that was at hand . This bloody sweat in which he prayed , was but as the giving or sweating of the stones before a great rain . Now he stood as it were arraigned at Gods bar , and had to do immediately with him . And you know it is a fearful thing to fall into the hands of the living God. The uses of this follow in this order . Inference 1. Did Christ pour out his soul to God , so ardently in the garden , when the hour of his trouble was at hand ? Hence we infer , that prayer is a singular preparative for , and relief under the greatest troubles . 'T is sweet , when troubles find us in the way of our duty . The best posture we can wrestle with afflictions in , is to engage them upon our knees . The naturalist tells us , if a Lyon find a man prostrate , he will do him no harm . Christ hastned to the garden to pray , when Iudas and the Souldiers were hastning thither to apprehend him . O when we are nigh to danger , it 's good for us to draw nigh to our God. Then should we be urging that seasonable request to God , Psal. 22.11 . Be not far from me for trouble is near ; for there is none to help . Wo be to him , whom death or troubles finds a far off from God. And as prayer is the best preparative for troubles ; so the choisest relief under them . Griefs are eased by groans . The heart is cooled and disburdened , by spiritual evaporations . You know it is some relief if a man can pour out his complaint into the bosom of a faithful friend , though● he can but pity him : how much more to pour out our complaints into the bosom of a faithful God , who can both pity and help us ! Luther was wont to call prayers the Leaches of his cares and sorrows : they suck out the bad blood . It 's the title of Psa. 102. A prayer for the afflicted , when he is overwhelmed ; and poureth out his complaint before the Lord. It 's no small ease to open our hearts to God. When we are as full of grief as Elihu was of matter , let us say as he did , Job . 32.19 , behold , Lord , my heart is as wine which hath no vent , it is ready to burst as new bottles . I will speak that I may be refreshed . To go to God when thou art full of sorrow , when thy heart is ready to burst within thee , as it was with Christ in this day of his trouble ; and say , Father , thus , and thus the case stands with thy poor child . And so , and so it is with me . I will not go up and down whining from one creature to another , it 's to no purpose to do so ; nor yet will I leave my complaint upon my self : but I will tell thee Father , how the case stands with me . For to whom should children make their moan , but to their Father ? Lord I am oppressed , undertake for me . What thinkest thou Reader of this ? Is it relieving to a sad soul ? Yes , yes , if thou be a Christian , that hast had any experience this way ; thou wilt say there is nothing like it . Thou wilt bless God for appointing such an Ordinance as prayer , and say , blessed be God for prayer . I know not what I should have done , nor how in all the world I should have waded through the troubles I have past , if it had not been for the help of prayer . Inference 2. Did Christ withdraw from the Disciples to seek God by prayer ? Thence it follows , That the company of the best men , is not alwaies seasonable . Peter , Iames and Iohn , were three excellent men , and yet Christ saith to them tarry ye here , while I go and pray yonder . The society of men is beautiful in its season , and no better than a burden out of season . I have read of a good man , that when his stated time for closet prayer was come ; he would say to the company that were with him , whatever they were ; Friends I must beg your excuse for a while , there is a friend waits to speak with me . The company of a good man is good , but it ceases to be so when it hinders the enjoyment of better company . One hour with God is to be preferred to a thousand daies enjoyment of the best man on earth . If the dearest friends thou hast in the world intrude unseasonably betwixt thee and thy God , it 's neither rude nor unmannerly to bid them give place to better company . I mean to withdraw from them as Christ did from the Disciples , to enjoy an hour with God alone . In publick and private duties , we may admit of the company of others to join with us , and if they be such as fear God , the more the better ; but in secret duties Christ and thee must whisper it over betwixt your selves . And then the company of the wife of thy bosom , or thy friend that is as thine own soul , would not be welcome . When thou prayest enter into thy closet , and when thou hast shut thy door , pray to thy Father which is in secret , Matth. 6.6 . It is as much as if Christ had said , see all clear . Be sure to retire in as great privacy as may be . Let no ear but Gods hear what thou hast to say to him . This is at once a good note of sincerity , and a great help to spiritual liberty , and freedom with God. Inference . 3. Did Christ go to God thrice upon the same account , thence learn , That Christians should not be discouraged , though they have sought God once and again ; and no answer of peace comes . Christ was not heard the first time . And he goes a second ; he was not answered the second , he goes the third , and last time , yet was not answered in the thing he desired , viz. that the cup might pass from him , and yet he hath no hard thoughts of God , but resolves his will into his Fathers . If God deny you in the things you ask , he deals no otherwise with you , than he did with Christ. O my God ( saith he ) I cry in the day-time , but thou hearest not , and in the night , and am not silent . Yet he justifies God , but thou art holy . Psal. 22.2 . Christ was not heard in the thing he desired , and yet heard in that he feared . Heb 5.7 . The cup did not pass as he desired , but God upheld him , and enabled him to drink it . He was heard as to support , he was not heard as to exemption from sufferings , his will was exprest conditionally , and therefore though he had not the thing he so desired ; yet his will was not crossed by the denial . But now when we have a suit depending before the throne of grace , and cry to God once and again , and so answer comes . How do our hands hang down ? and our spirits wax feeble ! Then we complain with the Church , Lam. 3.8 . When I cry and shout , he shutteth out my prayer , thou coverest thy self with a cloud , that our prayers cannot pass through . Then with Ionah we conclude we are cast out of his sight . Alas ! we judge by sence , according to what we see and feel , and cannot live by faith on God , when he seems to hide himself , put us off , and refuse our requests . It calls for an Abrahams faith , to believe against hope , giving glory to God. If we cry , and no answer comes presently , our carnal reason draws a headlong , ' hasty conclusion ; sure I must expect no answer . God is angry with my prayers . The seed of prayer hath lain so long under the clods , and it appears not , surely it 's lost , I shall hear no more of it . Our prayers may be heard , though their answer be for present suspended . As David acknowledged when he cooly considered the matter , Psal. 31.22 . I said in my hast , I am cut off from before thine eyes ; nevertheless thou heardest the voice of my supplication , when I cried unto thee , No , no , Christian ; a prayer sent up in faith according to the will of God , cannot be lost ; though it be delaid . We may say of it as David said of Sauls sword , and Ionathans bow ; that they never return empty . Inference 4. Was Christ so earnest in prayer that he prayed himself into a very agony ? Let the people of God blush to think how unlike their Spirits are to Christ , as to their prayer frames . O what lively , sensible , quick , deep , and tender apprehensions and sense of those things about which he prayed had Christ ? Though he saw his very blood starting out from his hands , and his cloaths died in it ; yet being in an agony he prayed the more earnestly . I do not say Christ is imitable in this . No , but his fervour in prayer is a pattern for us , and serves severely to rebuke the laziness , dulness , torpor , formality , and stupidity that is in our prayers . How often do we bring the Sacrifice of the dead , before the Lord ! How often do our lips move , and our hearts stand still ? Oh how unlike Christ are we ! his prayers were pleading prayers , full of mighty arguments , and ferverous affectations . O that his people were in this more like him ! Inference 5. Was Christ in such an agony before any hand of man was upon him ? meerly from the apprehensions of the wrath of God , with which he now contested ; then surely it 's a dreadful thing to fall into the hands of the living God , for our God is a consuming fire . Ah what is divine wrath ! that Christ so staggered when the cup came to him . Could not he bear , and dost thou think to bear it ? Did Christ sweat clots of blood at it , and dost thou make light of it . Poor wretch , if it staggered him , it will confound thee . If it made him groan , it will make the howl , and that eternally . Come sinner , come , dost thou make light of the threatnings of the wrath of God against sin ? Dost thou think there 's no such great matter in it , as these zealous Preachers make of it ? Come look here upon my text which shews thee the face of the Son of God standing as full of purple drops , under the sense and apprehension of it , as the drops of dew that hung upon the grass . Hark how he cries , Father if it be possible let this cup pass . O any thing of punishment rather than this . Here what he tells the Disciples . My soul saith he is sorrowful , even to death : amazed , very heavy . Fools make a mock of sin , and the threatnings that lie against it . Inference 6. Did Christ meet death with such a heavy heart , let the hearts of Christians be the lighter for this , when they come to die . The bitterness of death was all squeez'd into Christs cup. He was made to drink up the very dregs of it : that so our death might be the sweeter to us . Alas , there 's nothing now left in death that 's frightful , or troublesom beside the pain of disolution , that natural evil of it . I remember it 's storied of one of the Martyrs , that being observed to be exceeding jocund , and merry when he came to the stake ; one asked him what was the reason his heart was so light when death ( and that in such a terrible form too ) was before him ? O said he , my heart is so light at my death , because Christs heart was so heavy at his death . Inference 7. To conclude , what cause have all the Saints to love their dear Lord Jesus with an abounding love . Christian , open the eyes of thy faith , and fix them upon Christ , in the posture he lay in the garden , drencht in his own blood : and see whether he be not lovely in these his dyed garments . He that suffered for us more than any creature could or did , may well challenge more love than all the creatures in the world . O what hath he suffered , and suffered upon thy account ! it was thy pride , earthliness , sensuality , unbelief , hardness of heart that laid on more weight in that day that he sweat blood . The TWENTY THIRD SERMON . MAT. XXVI . XL VII , XL VIII , XLIX . And while he yet spake , lo Judas one of the twelve came , and with him a great multitude with swords and staves , from the chief Priests , and Elders of the people . Now he that betrayed him , gave them a sign , saying , whomsoever I shall kiss , the same is he , hold him fast . And forthwith he came to Iesus and said , hail Master , and kissed him . THE former Sermons give you an account how Christ improved every moment of his time , with busie diligence , to make himself ready for his death . He hath commended his charge to the Father . Instituted the blessed memorial of his death . Poured out his soul to God in the Garden , with respect to the grievous sufferings he should undergo . And now he is ready , and waits for the coming of the enemies , being first in the field . And think you that they were idle on their parts ? No , no , their malice made them restless . They had agreed with Iudas to betray him . Under his conduct a band of Souldiers are sent to apprehend him . The hour so long expected is come . For , while he yet spake , saith the text , loe Judas one of the twelve came , and with him a great multitude , with swords , and staves . These words contain the first preparative act on their part for the death of Christ : even to betray him , and that by one of his own Disciples . Now they execute what they had plotted , vers . 14 , 15. and in this paragraph , you have an account , First , Of the Traytor who he was . Secondly , Of the Treason , what he did . Thirdly , Of the Manner of its execution , how it was contrived and affected . Lastly , Of the Time , when they put this Hellish plot in execution . First , We have here a description of the Traytor : and it is remarkable , how carefully the several Evangelists , have described him , both by his name , sirname and office , Iudas , Iudas Iscariot , Iudas Iscariot one of the twelve : that he might not be mistaken for Iude or Iudas the Apostle . God is tender of the names and reputations of his upright hearted Servants . His office one of the twelve , is added , to aggravate the fact ; and to shew how that prophesie was accomplished in him . Psal. 41.9 . Yea mine own familiar friend , in whom I trusted ; which did eat of my bread , hath lift up his heel against me . Lo , this was the Traytor , and this was his name and office . Secondly , You have a description of the Treason , or an account what this man did . He led an armed multitude to the place where Christ was . Gave them a signal to discover him , and encouraged them to lay hands on him , and hold him fast . This was that Hellish design , which the Devil put into his heart , working upon that principle , or lust of covetousness , which was predominant there . What will not a carnal heart attempt , if the Devil suit a temptation to the predominant lust , and God withhold restraining grace ! Thirdly , You have here the way and manner in which this Hellish plot was executed . It was managed both with force , and with fraud . He comes with a multitude , armed with swords and staves , in case he should meet with any resistance . And he comes to him with a kiss , which was their signal , lest they should mistake the man. For they aimed neither at small nor great , save only at the King of Israel . The King of glory . Here was much ado you see to take a harmless Lamb , that did not once start from them , but freely offered himself to them . Fourthly , and Lastly , When was this treasonable design executed upon Christ ? And it was executed upon him while he stood among his Disciples exhorting them to prayer , and watchfulness . Dropping Heavenly , and most seasonable counsels upon them . While he yet spake , lo Judas , and with him a multitude came with swords and stave . Surely 't is no better than a Iudas trick , to disturb , and afflict the servants of God in the discharge of their duties . This was the Traytor , and his Treason ; thus it was executed , and at this time . Hence we observe . DOCT. That it was the Lot of our Lord Iesus Christ , to be betrayed into the hands of his mortal enemies , by the assistance of a false and dissembling friend . Look as Ioseph was betrayed and sold by his brethren . David by Achithophel , his old friend . Sampson by Dalilah that lay in his bosom : So Christ by Iudas one of the twelve . A man , his friend , his familiar , that had been so long conversant with him . He that by profession had lifted up his hand to Christ ; now by treason lifts up his heel against him . He bids the Souldiers bind those blessed hands , that not long before had washt the Traitors feet . In the point before us , we will First , Consider Iudas , according to that eminent station and place he had under Christ. Secondly , We will consider his Treason , according to the several aggravations of it . Thirdly , We will inquire into the Cause , or motives that put him upon such a dreadful hellish design as this was . Fourthly , and Lastly , We will view the Issue , and see the event of this treason , both as to Christ , and as to himself , and then apply it . First , As for the person that did this , he was very eminent by reason of that dignity Christ had raised him to . He was one of the twelve . A person retained not in a more general , and common : but the nearest , and most intimate and honourable relation and service to Jesus Christ. There were in Christs time several sorts and ranks of persons , that had relation to Christ. There were secret Disciples : men that believed , but kept their stations , and abode with their relations in their callings . There were the seventy also , whom Christ sent forth ; but none of these were so much with Christ , or so eminent in respect of their place as the twelve . They were Christs family ; day and night conversant with him : it was the highest dignity that was conferred upon any : and of this number was Iudas . The Antients have much extolled the Apostolical dignity . Some stiled these twelve pedes Christi the feet of Christ , because they as it were carried Christ up and down the world . Others oculi Dei , the very eyes of God ; they were his watchmen , that took care for the concernments of his name and Gospel in the world . Others mammae Ecclesiae , the breasts of the Church . They fed , and nourisht the children of God by their doctrine . Now to be one of this number , one of the twelve , what a dignity was this ? ( 2. ) Yea , he being one of the twelve , was daily conversant with Christ. Often joined with him in prayer , often sate at his feet hearing the gratious words that came forth of his mouth . It was one of Austins three wishes , that he had seen Christ in the flesh , Iudas not only saw him , but dwelt with him , travelled with him , eat and drank with him . And during the whole time of his abode with him , all Christs carriages towards him , were very obliging and winning ; yea , such was the condescention of Christ to this wretched man ; that he washed his feet ; and that but a little before he betrayed him . ( 3. ) He was a man of unsuspected integrity among the Apostles . When Christ told them one of you shall betray me ; none thought on him , but every one rather suspected himself . Lord is it I ? saith one , and so said they all . But none pointed at Iudas , saying thou art he . ( 4. ) To conclude , in some respect he was preferred to the rest . For he had not only a joint commission with them to preach the Gospel to others ; ( though poor unhappy wretch , himself became a cast away . ) but he had a peculiar office . He bare the bag . ( i. e. ) he was Almoner , or the Steward of the family , to take care to provide for the necessary accommodations of Christ , and them . Now who could ever have suspected , that such a man as this should have sold the blood of Christ for a little mony ? that ever he should have proved a perfidious Traytor to his Lord , who had called him , honoured him , and carried himself so tenderly towards him ? and yet so it was , lo Judas one of the twelve came , and with him a multitude : O whither will not a busie Devil , and a bad heart carry a man ! Secondly , But what did this man do ? And what are the just aggravations of his fact ? Why , he most basely and unworthily sold and delivered Christ , into his enemies hands , to be butchered and destroyed : and all this for thirty pieces of silver . Blush O Heavens , and be astonished O Earth at this ! in this fact , most black and horrid aggravations appear . First , Iudas had seen the majesty of a God on him whom he betrayed . He had seen the Miracles that Christ wrought , which none but Christ could do . He knew that by the finger of God , he had raised the dead , cast out Devils , healed the sick . He could not choose but observe and see the raies and awful beams of divine Majesty shining in his very face ; in his doctrine , and in his life . To betray a man , to sell the blood of the poorest innocent in the world is horrid ; but to sell the blood of God , O what 's this ! here 's a wickedness that no epithete can match ! yea , Secondly , This wickedness he committed after personal warnings , and praemonitions given him by Christ. He had often told them in general , that one of them should betray him . Mark 14.20 . He had also denounced a dreadful wo upon him that should do it , vers . 21. The Son of man goeth indeed , as it is written of him ; but wo to that man by whom the Son of man is betrayed ; good had it been for that man , if he had never been born . This was spoken in Iudas his presence . And one would have thought so dreadful a doom as Christ passed upon the man that should attempt this , should have affrighted him far enough from the thoughts of such a wickedness . Nay Christ comes nearer to him than this , and told him he was the man. For when Iudas ( who was the last that put the question to Christ ) asked him , Master is it I ? Christs answer imports as much as a plain affirmation , Thou hast said , Matth. 26.25 . Moreover , Thirdly , He doth it not out of a blind zeal against Christ as many of his other enemies did : of whom it 's said , 1 Cor. 2.8 . That had they known him , they would not have crucified the Lord of glory . But he did it for mony , to make his market of Christ. He sold Christ as a man would sell an Ox , or a Sheep to the Butcher , for profit . He was fully of the mind of the Pope , whose motto was ; the smell or savor of gain is sweet , let it rise out of what it will. If he can get any thing by Christs blood , it shall be a vendible commodity with him . What will ye give me ( saith he ) and I will betray him , Matth. 26.15 . Fourthly , He sells him , and he sells him at a low rate too ; which shewed how vile an esteem he had of Christ. He is content to part with him for thirty pieces of silver . If these pieces or sheckles were the sheckles of the sanctuary , they amounted but to three pounds fifteen shillings . But it 's supposed they were the common sheckles , which were mostly used in buying and selling ; and then his price that he put upon the Saviour of the world was but one pound seaventeen shillings and six pence . A goodly price ( as the Prophet calls it ) that he was valued at , Zech. 11.12 , 13. I confess it 's a wonder he asked no more , knowing how much they longed for his blood ; and ●hat they offered no more for him ; but how then should the Scriptures have been fulfilled ? O what a sale was this ! to sell that blood , which all the Gold and Silver in the world is not worth one drop of , for a trifle ! Still the wickedness of this fact rises higher , and higher . Fifthly , He left Christ in most Heavenly and excellent imployment , when he went to make this soul undoing bargain . For if he went away from the Table as some think , then he left Christ instituting and administring those Heavenly Signs of his body and blood . There he saw , or might have seen the bloody work he was going about ; acted as in a figure before him . If he sate out that Ordinance , as others suppose he did . Then he left Christ singing an Heavenly hymn , and preparing to go where Iudas was preparing to meet him . When the Lord Jesus was in the most serious and heavenly exercise , the wretch slinked away from him into the City , or else went under pretence to buy some necessaries . But his design was not to buy , but to sell , whatever his pretences were . Nay , Sixthly , What he did was not done by the perswasions of any . The High-Priest sent not for him , and without doubt was surprised when he he came to him on such an errand . For it could never enter into any of their hearts , that any of his own Disciples could ever be drawn into a confederacy against him . No , he went as a Voluntier , offering himself to this work : which still heightens the sin ; and makes it out of measure sinful . Seaventhly , The manner in which he executes his treasonable design , adds further malignity to the fact . He comes to Christ with fawning words , and carriages : Hail Master , and kist him . Here 's hony in the tongue , and poyson in the heart . Here 's hatred hid under lying lips . This was the man , and this was his fact . Let us enquire . Thirdly , The cause and motives of this wickedness , how he came to attempt , and perpetrate such a villany . Maldonate the Iesuit criminates the Protestant Divines , for affirming that God had an hand in ordering , and overruling this fact . But we say , that Satan and his own Lust was the impulsive cause of it . That God as it was a wicked treason , permitted it . And as it was a delivering Christ to death , was not only the permitter , but the wise and holy director or orderer of it , and by the wisdom of his providence overruled it to the great good , and advantage of the Church ; in respect of which happy issue , Iudas his treason is called faelix scelus , a happy wickedness . Satan inspired the motion , Luk. 22.3 , 4. Then entred Satan into Judas sirnamed . Iscariot , and he went his way , &c. his own Lusts like dry tinder kindled presently : his heart was covetous ; there was predisposed matter enough for the Devil to work on , so that it was but touch and take . Vers. 25. They covenanted to give him mony , and he promised , &c. The holy God disposed , and ordered all this to the singular benefit and good of his people , Acts 4.28 . they did whatsoever his hand and counsel had before determined to be done . And by this determinate counsel of God was he taken and slain . Acts 2.23 . Yet this no way excuses the wickedness of the Instruments . For what they did , was done from the power of their own lusts most wickedly ; what he did , was done in the unsearchable depth of his own wisdom , most holy . God knows how to serve his own ends , by the very sins of men , and yet have no communion at all in the sin , he so overrules . If a man let go a Dog out of his hand , in pursuit of a Hare , the Dog hunts meerly for a prey ; but he that let him go , uses the sagacity and nimbleness of the Dog to serve his own ends by it . Iudas minded nothing but his own advantage to get mony . God permitted that Lust to work ; but overruled the issue to his own eternal glory , and the salvation of our souls . Fourthly , Lastly , but what was the end and issue of this fact ? As to Christ , it was his death ; for the hour being come he doth not meditate an escape , nor put forth the power of his Godhead to deliver himself out of their hands . Indeed he shewed what he could do , when he made them go back and stagger with a word . He could obtain more than twelve legions of Angels , to have been his life-guard ; one of whom had been sufficient to have coped with all the Roman legions : but how then should the Scriptures be fulfilled , or our Salvation accomplished ? No , he resists not , but Iudas delivering him into their hands , at that time , was his death . And what got he as a reward of his wickedness ? It ended in the ruine both of his soul and body . For immediately a death-pang of despair seized his Conscience ; which was so intollerable , that he ran to the halter for a remedy . And so falling headlong he burst assunder , and all his bowels gushed out . Acts 1.18 . And now he that had no bowels for Christ , hath none for himself . As for his soul , it went to its own place , vers . 25. Even the place appointed for the son of perdition , as Christ calls him . Iohn 17.12 . His name retains an odious stench to this day , and shall to all generations . It 's a by-word . A Proverb of reproach . This was his end . We will next improve it . Corollary 1. Hence in the first place we learn , that the greatest professors had need be jealous of their own hearts , and look well to the grounds and principles of their professions . One of the Antients would have had this Epitaph engraven upon Iudas his Tomb-stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. e. ) let every one that beholds me , learn to be godly indeed ; to be sincere in his profession , and love Christ more unfeignedly than I did . O Professors look to your foundation , and build not upon the sand , as this poor creature did . That 's sound advice indeed which the Apostle gives , 1 Cor. 10.12 . Let him that thinks he he standeth , take heed lest he fall . O beware of a loose foundation . If you begin your profession as Iudas did , no wonder if it shall end as his did . ( 1. ) Beware therefore you hold not the truth in unrighteousness . Iudas did so : he knew much , but lived not up to what he knew ; for he was still of a worldly spirit , in the height of his profession . His knowledge never had any saving influence upon his heart . He Preacht to others , but he himself was a cast-away . He had much light , but still walked in darkness . He had no knowledge to do himself good . Secondly , Beware you live not in a course of secret sin . Iudas did so , and that was his ruine . He made a profession indeed , and carried it smoothly ; but he was a thief , Ioh. 12.6 . He made no conscience of committing the sin , so he could but cover and hide it from men . This helped on his ruine , and so it will thine , Reader , if thou be guilty herein . A secret way of sinning , under a covert of profession ; will either break out at last to the observation of men , or else slide thee down insensibly to Hell ; and leave thee only this comfort , that no body shall know thou art there . Thirdly , Beware of hypocritical pretences of Religion , to accommodate self ends . Iudas was a man that had notable skill this way . He had a mind to fill his own purse , by the sale of this costly ointment which Mary bestowed upon her Saviours feet . And what a neat cover had he fitted for it , to do his business clearly . Why saith he , this might have been sold for three hundred pence , and given to the poor . Here was Charity to the poor , or rather poor Charity ; for they were only a blind to his base self ends . O Christian , be plain hearted : take heed of craft and cunning in matters of Religion . This spoil'd Iudas . Fourthly , Beware of self confidence . Iudas was a very confident man of himself . Last of all Iudas said Master is it I ? Matth. 26.25 . But he that was last in the suspicion , was first in the transgression . He that trusteth his own heart is a fool , saith Solomon , Prov. 28.26 . such a fool was this great Professor . It will be your wisdom to keep a jealous eye upon your own hearts , and still suspect its fairest pretences . Fifthly , If you will not do as Iudas did , nor come to such an end as he did ; take heed you live not unprofitably under the means of grace . Iudas had the best means of grace , that ever man enjoyed . He heard Christ himself Preach , he joyned often with him in prayer ; but he was never the better for it all : it was but as the watering of a dead-stick , which will never make it grow , but rot it the sooner . Never was there a rotten branch so richly watered as he was . O 't is a sad sin , and a sad sign too ; when men and women live under the Gospel from year to year , and never the better . I warn you to beware of these evils , all ye that profess Religion . Let these footsteps by which Iudas went down to his own place , terrifie you from following him in them . Corollary . 2. Learn hence also , that eminent knowledge and profession , puts a special and eminent aggravation upon sin . Judas Iscariot , one of the twelve ▪ Poor wretch , better had it been for him , if he had never been numbred with them : nor enlightned with so much knowledge as he was endued with : for this rent his Conscience to pieces , when he reflected on what he had done : and presently run himself into the gulf of despair . To sin against clear light , is to ●in with an high hand . It 's that which makes a sad waste of the Conscience . That without doubt which now torments this poor soul in Hell , is that he should go against his light , against his profession , to gratifie a base lust to his eternal ruine . Had he known no better , it had been more excusable . Those that had a hand in the death of Christ through mistake and ignorance , were capable to receive the pardon of their sin by that blood they so shed , Act. 3.17 , 19. compared . Take heed therefore of abusing knowledge , and putting a force upon Conscience . Corollary 3. Learn hence in the third place , That unprincipled Professors will sooner or later become shameful Apostates . ●udas was an unprincipled Professor , and see what he came to . Ambition invited Simon Magus to the profession of Christ , he would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some great one . And how quickly did the rottenness of his principles discover themselves in the ruine of his profession ? that which wants a root , must needs wither , as Christ speaks , Matth. 13.20 , 21. that which is the predominant interest will prevail , and sway with us in the day of our trial . Hear me all you that profess Religion , and have given your names to Christ ; if that profession be not built upon a sollid and real work of grace upon your hearts , you shall never honour Religion , nor save your souls by it . O 't is your union with Christ , that like a spring maintains your profession . So much as you are united to Christ , so much constancy , steadiness , and eavenness you will manifest in the duties of Religion , and no more . O Brethren , when he that professes Christ for company , shall be left alone as Paul was . When he that made Religion a stirrup to help him into the sadle of preferment , and honour , shall see that he is so advanced to be drawn forth into Christs camp and endure the heat of the day , and not to take his pleasure : in a word , when he shall see all things about him discouraging , and threatning ; his dearest interest on earth exposed for Religion sake ; and he hath no faith to ballance his present losses , with his future hopes : I say when it comes to this , you shall then see the rottenness of many hearts discovered . And Iudas may have many fellows , who will part with Christ for the world as he did . O therefore look well to your foundation . Corollary 4. Moreover , in this example of Iudas you may read this truth ; That men and women are never in more eminent danger , than when they meet with temptations exactly suited to their master-lusts ; to their own iniquity . O pray , pray , that ye may be kept from a violent suitable temptation . Satan knows that when a man is tried here , he falls by the root . The love of this world was all along Iudas his master-sin , and some conjecture he was a married man , and had a great charge ; but that is conjectural , it was his predominant Lust. The Devil found out this , and suited it with a temptation , which fully hit his humour , and it carries him immediately . This is the dangerous Crisis of the soul. Now you shall see what it is , and what it will do . Put mony before Iudas , and presently you shall see what the man is . Corollary 5. Hence in like manner we are instructed , That no man knows where he shall stop , when he first engages himself in a way of sin . Wickedness , as well as holiness is not born in its full strength , but grows up to it by insensible degrees . So did the wickedness of Iudas . I believe , he himself never thought he should have done what he did , and if any should have told him , in the first beginning of his profession ; thou shalt sell thee blood of Christ for mony . Thou shalt deliver him most perfidiously into their hands that seek his life ; he would have answered as Hasael did to Elisha , But what is thy servant a Dog that he should do this great thing ? 2 Kings 8.13 . His wickedness first discovered it self in murmuring and discontent , taking a pipue at some small matters against Christ , as you may find by comparing Iohn 6. from the 60. to the 70. verse with Iohn 12. from the 3. to the 9. verse , but see to what it grows at last . That Lust or Temptation that at first is but a little cloud , as big as a mans hand , may quickly overspread the whole heaven . It is in our engaging in sin , as in the motion of a stone down the hill . Vires acquirit eundo , it strengthens it self by going , and the longer it runs , the more violent . Beware of the smallest beginnings of temptations . No wise man will neglect or slight the smallest spark of fire , especially if he see it among many barrels of gunpouder . You carry gunpouder about you , O take heed of sparks . Corollary 6. Did Iudas sell Christ for mony ? What a potent conqueror is the love of this world ! How many hath it cast down wounded ? What great Professors have been dragged at its Chariot wheels as its captives ? Hymeneus and Philetus , Ananias and Saphira , Demas and Iudas , with thousands and ten thousands since their daies , led away in triumph . It drowns men in perdition . 1 Tim. 6.9 . in that pit of perdition , this Son of perdition fell , and never rose more . O you that so court and prosecute it , that so love and admire it , make a stand here . Pause a little upon this example . Consider to what it brought this poor wretch whom I have presented to you dead , eternally dead , by the mortal wound that the love of this world gave him ; it destroyed both soul and body . Pliny tells us that the Mermaids delight to be in green meadows into which they draw men , by their inchanting voices ; but saith he there alwaies lie heaps of dead mens bones by them . A lively emblem of a bewitching world . Good had it been for many Professors of Religion , if they had never known what the riches , and honours , and pleasures of this world meant . Corollary 7. Did Iudas fansie so much happiness in a little mony that he would sell Christ to get it ? Learn then , That which men promise themselves much pleasure and contentment in , in the way of sin , may prove the greatest curse and misery to them , that ever befel them in the world . Iudas thought it was a brave thing to get mony ; he fancied much happiness in it : but how sick was his Conscience assoon as he had swallowed it ! O take it again saith he ; it griped him to the heart . He knows not what to do to rid himself of that mony . Give me children ( said Rachel ) or I die : she hath children and they prove her death . O mortifie your fancies to the world . Put no necessity upon riches . They that will be rich , fall into temptations , and many hurtful Lusts , which drown men in perdition , 1 Tim. 6.9 . You may have your desires with a curse . He that brings home a pack of fine cloaths infected with the plague , hath no such great bargain of it , how cheap soever he bought them . Corollary 8. Was there one , and but one of the twelve that proved a Iudas , a Traytor to Christ ? Learn thence , That it is a most unreasonable thing to be prejudiced at Religion , and the sincere professors of it ; because some that profess it , prove naught and vile . Should the Eleven suffer for one Iudas ? Alas , they abhor'd both the Traytor and his treason . As well might the High-Priest , and his Servants have condemned Peter , Iohn and all the rest whose souls abhorred the wickedness . If Iudas proved a vile wretch , yet there was Eleven to one that remained upright : if Iudas proved naught , it was not his profession made him so , but his hypocrisie . He never learnt it from Christ. If Religion must be charged with all the miscariages of its Professors , then there is no pure Religion in the world . Name that Religion among the Professors whereof , there is not one Iudas . Take heed , Reader , of prejudices against godliness on this account . The design of the Devil without doubt is , to undo thee eternally by them . Wo to the world because of offences , Matth. 18.7 . And what if God do permit these things to fall out , that thou maist be hardened in iniquity , confirmed in sin , by such occasions ; and so thy destruction brought about this way ? Blessed is he that is not offended at Christ. Corollary 9. Did Iudas one of the twelve do so ? Learn thence , That a drop of grace , is better than a sea of gifts . Gifts have some excellency in them , but the way of grace is the more excellent way . 1 Cor. 12.31 . Gifts as one saith ) are dead graces , but graces are living gifts . There 's many a learned head in Hell. These are not the things that accompany Salvation . Gifts are the gold that beautifies the Temple , but grace is as the Temple , which sanctified the gold . One tear , one groan , one breathing of an upright heart , is more than the tongues of Angels . Poor Christian , thou art troubled that thou canst not speak and pray so neatly , so handsomly , as some others can ; but canst thou go into a corner , and there pour out thy soul affectionately , though not rhetorically to thy Father ? trouble not thy self . It 's better for thee to feel one divine impression from God upon thine heart , than to have ten thousand fine notions floating in thy head . Iudas was a man of parts ; but what good did they do him ? Corollary 10. Did the Devil win the consent of Iudas to such a design as this ? Could he get no other hand but the hand of an Apostle to assist him ? Learn hence , That the policy of Satan lies much in the choice of his instruments he works by . No bird ( saith one ) like a living bird to tempt others into the net . Pelagius , Socinus , &c. were fit persons for that work the Devil put them upon . Austin told an ingenious young Scholar , the Devil coveted him for an ornament . He knows he hath a foul cause to manage , and therefore will get the fairest hand he can , to manage it with the less suspicion . Corollary 11. Did Iudas one of the twelve do this ? Then certainly Christians may approve , and join with such men on earth , whose faces they shall never see in Heaven . The Apostles held communion a long time with this man , and did not suspect him . O please not your selves therefore , that you have communion with the Saints here , and that they think and speak charitably of you . All the Churches shall know ( saith the Lord ) that I am he that searcheth the heart and reins , and will give to every man as his work shall be , Rev. 2.23 . In Heaven we shall meet many that we never thought to meet there , and miss many we were confident we should see there . Corollary 12. Lastly , Did Iudas one of the twelve , a man so obliged , raised and honoured by Christ , do this ? Cease then from man , be not too confident , but beware of men . Trust ye not in a friend , put no confidence in a guide , keep the door of thy lips from her that lieth in thy bosom , Mica . 7.5 . Not that there is no sincerity in any man , but because there is so much hypocrisie in many men , and so much corruption in the best of men , that we may not be too confident , nor lay too great a stress upon any man. Peters modest expression of Sylvanus is a pattern for us . Sylvanus , a faithful brother unto you ( as I suppose . ) 1 Pet. 5.12 . The time shall come saith Christ that brother shall betray brother to death . Matth. 10.11 . Your Charity for others may be your duty , but your too great confidence may be your snare . Fear what others may do , but fear thy self more . The TWENTY FOURTH SERMON . LUK. XXIII . XXIII , XXIV . And they were instant with loud voices , requiring that he might be crucificed ; and the voices of them , and of the Chief-Priests prevailed . And Pilate gave sentence that it should be as they required . JVdas hath made good his promise to the High-Priest , and delivered Jesus a prisoner into their hands . These Wolves of the evening no soonner seize the Lamb of God , but they thirst and long to be sucking his pretious inuocent blood . Their revenge and malice admits no delay , as fearing a rescue by the people . When Herod had taken Peter , he committed him to prison , intending after Easter to bring him forth to the people . Acts 12.4 . but these men cannot sleep till they have his blood , and therefore the preparation of the Passover being come , they resolve in all haste to destroy him ; yet lest it should look like a downright murder , it shall be formalized with a trial . This his trial and condemnation are the two last acts , by which they prepared for his death : and are both contained in this context : in which we may observe , First , The Enditement . Secondly , The Sentence to which the judge proceeded . First , The Enditement drawn up against Christ wherein they accuse him of many things ; but can prove nothing . They charge him with sedition , and blasphemy , but faulter shamefully in the proof . However ▪ what is wanting in evidence , shall be supplied with clamour and importunity . For saith the Text they were instant with loud voices , requiring that he might be crucified ; and their voices prevailed : when they can neither prove the sedition , or blasphemy , they charged him with ; then crucifie him crucifie him must serve the turn , instead of all witnesses and proofs . Secondly , The Sentence pronounced upon him . Pilate gave sentence that it should be as they required , ( i. e. ) he sentenced Christ to be nailed to the Cross , and there to hang till he was dead . From both these we observe these two doctrinal conclusions , Doct. 1. First , That the trial of Christ for his life , was managed most malitiously and illegally against him , by his unrighteous Iudges . Doct. 2. Secondly , Though nothing could be proved against our Lord Iesus Christ worthy of death , or of bonds ; yet was he condemned to be nailed to the Cross , and there to hang till he died . I shall handle these two points distinctly in their order , beginning with the first , namely , DOCT. 1. That the trial of Christ for his life , was managed most malitiously , and illegally against him , by his unrighteous Iudges . Reader , here thou maist see the Judge of all the world , standing himself to be judged . He that shall judge the world in righteousness , judged most unrighteously . He that shall one day come to the throne of judgement attended with thousands and ten thousands of Angels and Saints , standing as a prisoner at mans bar , and there denied the common right which a thief or murderer might claim , and is commonly given them . To manifest the illegallity of Christs trial , let the following particulars be heedfully weighed . First , That he was inhumanely abused both in words and actions , before the Court met , or any examination had been taken of the fact . For as soon as they had taken him , they forthwith bound him , and led him away to the High-priests house , Luk. 22.54 . and there they that held him , mocked him , and smote him , blindfolded him , stroke him on the face , and bid him prophesie who smote him : and many other things blasphemously spake they against him , vers . 63 , 64 , 65. how illegal and barbarous a thing was this ? When they were but binding Paul with thongs , he thought himself abused contrary to law , and asked the Centurion that stood by , is it lawful for you to scourge a man that is a Roman , and uncondemned , q. d. is this legal ? What , punish a man first , and judge him afterwards ! But Christ was not only bound , but horribly abused by them , all that night , dealing with him as the Lords of the Philistines did with Sampson , to whom it was a sport to abuse him . No rest had Jesus that night : no more sleep for him now in this world . O it was a sad night to him . And this under Caiphas's own roof . Secondly , As he was inhumanely abused before he was tried ; so he was examined and judged by a Court that had no Authority to try him . Luk. 22.66 . as soon as it was day , the elders of the people , and the Chief-Priests , and the Scribes came together ; and led him into their Concil : This was the Ecclesiastical Court. The great Sanhedrim which according to its first constitution , should consist of seventy grave , honourable , and learned men : to whom were to be referred all doubtful matters , too hard for inferiour Courts to decide . And these were to Judge impartially and uprightly for God , as men in whom was the Spirit of God. According to Gods counsel to Moses , Numb . 11.16 , &c. In this Court the Righteous and innocent might expect relief and protection . And that is conceived to be the meaning of Christs words , Luk. 13.33 . It cannot be that a Prophet perish out of Jerusalem ; that is , their Righteousness and Innocency may expect protection . But now , contrary to the first constitution , it consisted of a pack fo malitious Scribes and Pharisees ; men full of revenge , malice and all unrighteousness : And over these Caiphas ( a head fit for such a body ) at this time precided . And though there was still some face of a Court among them , yet their power was now abridged by the Romans ; that they could not hear and determine , judge , and condemn in Capital matters as formery . For as Iosephus their own Historian informs us ; Herod in the beginning of his reign took away this power from them ; and that Scripture seems to confirm it , Joh. 18.31 . It is not lawful for us to put any man to death : And therefore they bring him to Pilates Bar. He also understood him to be a Galilean , and Herod being Tetrarch of Galilee , and at that time in Ierusalem , he is sent to him ; and by him remitted to Pilate . Thirdly , As he was at first heard and judged by a Court that had no authority to Judge him ; so when he stood at Pilates bar , he was accused of perverting the Nation and denying tribute to Caesar , than which nothing was more notoriously false . For as all his Doctrine was pure and heavenly , and malice it self could not find a flaw in it : so he was alwaies observant of the Laws under which he lived , and scrupulous of giving the least just offence to the civil powers . Yea , he not only paid the Tribute himself , though he might have pleaded exemption , but charged it upon others as their duty so to do , Matth. 22.24 . give unto Caesar , the things that are Caesars : and yet with such palpable untruths is Christ charged . Fourthly , Yea , and what is most abominable , and unparallel'd ; to compass their malitious designs , they industriously labour to suborn false witnesses to take away his life : not sticking at the grossest perjury , and manifest injustice , so they might destroy him . So you read , Matth. 25.59 . Now the Chief-Priests and Elders , and all the council sought salse witnesses against Iesus , to put him to death . Abominable wickedness ! For such men , and so many , to complot to shed the blood of the innocent , by known and studied perjury ! What will not malice against Christ transport men to ? Fifthly , Moreover , the carriage of the Court was most insolent , and base towards him during the trial . For whilst he stood before them as a prisoner yet uncondemned ; sometimes they are angry at him for his silence , and when he speaks , and that pertinently to the point ; they smite him on the mouth for speaking , and scoff at what he speaks . To some of their light frivolous and ensnaring questions he is silent , not for want of an answer , but because he heard nothing worthy of an answer . And to fulfil what the Prophet Isaiah had long before predicted of him : he was oppressed , and he was afflicted , yet he opened not his mouth . He is brought as a Lamb to the slaughter , and as a sheep before her shearers is dumb , so he opened not his mouth . Isai. 53.7 . as also to leave us a president when to speak , and when to be silent ; when we for his name sake , shall be brought before Governours : for such reasons as these he sometimes answers not a word , and then they are ready to condemn him for a mute . Answerest thou nothing ( saith the High-Priest ) what is it that these witness against thee , Matth. 26.62 . hearest thou not how many things they witness against thee , saith Pilate ? Matth. 27.13 . And when he makes his defence in words of truth and soberness , they smite him for speaking . Jo● . 18.22 . And when he had thus spoken , one of the Officers which stood by , stroke Iesus with the palm of his hand , saying , answerest thou the High-Priest so ? And what had he spoken to exasperate them ? Had he spoken impertinently ? Not at all . What he said was but this , when they would have had him insnare himself with his own lips , Iesus answered , I spake openly in the world , I ever taught in the Synagogue , and in the Temple whither the Iews alwaies resort , and in secret have I said nothing . Why askest thou me , ask them that heard me , behold they know what I said ? q. d. I am not obliged to accuse and ensnare my self , but you ought to proceed secundum allegata , & probata , according to what is alledged and proved . Did he deserve a blow on his mouth for this ? O who but himself could have so patiently digested such abuses ! under all this he stands in perfect innocency and patience , making no other return to that wretch that smote him but this , if I have spoken evil , bear witness of the evil ; but if well , why smitest thou me ? Sixthly , Lastly , To instance in no more . He is condemned to die , by that very mouth which had once and again professed he found no fault in him . He had heard all that could be alledged against him , and saw it was a perfect piece of malice and envy . When they urge Pilate to proceed to sentence him ; why faith he what evil hath he done ? Matth. 27.23 . nay in the preface to the very sentence it self , he acknowledges him to be a just person . Matth. 27.24 . When Pilate saw he could prevail nothing , but that rather a tumult was made , he took water and washed his hands before the multitude , and said , I am innocent of the blood of this just person , see ye to it . Here the innocency of Christ brake out like the Sun wading out of a cloud , convincing the conscience of his Judge that he was just ; and yet he must give sentence on him for all that , to please the people . Inference 1. Was Christ thus used when he stood before the great Council , the Scribes and Elders of Israel ? then surely great men are not alwaies wise , neither do the aged understand Iudgement . Job . 32.9 . Here were many great men , many aged men , many politick men in Council ; but not one wise or good man among them . In this Council were men of parts , and learning , men of great abilities , and by so much the more pernicious , and able to do mischief . Wickedness in a great man , in a learned man , is like poyson given in wine , which is the more operative and deadly . Christs greatest enemies were such as these . Heathen Pilate , had more pity for him , than superstitious Caiphas . Luther tells us , that his greatest adversaries did not rise out of the Ale-houses or Brothel-houses ; but out of Monasteries , Convents and Religious-houses . Inference 2. Hence also we learn , That though we are not obliged to answer every captious , idle , or ensnaring question ; yet we are bound faithfully to own and confess the truth when we are solemnly called thereunto . It 's true , Christ was sometimes silent ; and as a deaf man that heard not , but when the question was solemnly put art thou the Christ ? The Son of the Blessed ? Iesus said I am , Mark. 14.61 , 62. He knew that answer would cost his life , and yet he dare not deny it . On this account the Apostle saith he witnessed a good confession before Pontius Pilate , I Tim. 6.13 . Herein Christ hath ruled out the way of our duty , and by his own example , as well as precept obliged us to a sincere confession of him , and his truth , when we are required lawfully so to do ; ( i. e. ) when we are before a lawful Magistrate , and the questions are not curious or captious ; when we cannot hold our peace , but our silence will be interpretatively a denying of the truth ; finally , when the glory of God , honour of his truth , and edification of others is more attainable by our open confession , than it can be by our silence : then must we with Christ , give direct , plain , and sincere answers . It was the old Priscilian error to allow men to deny or dissemble their profession ; when an open confession would infer danger . But you know what Christ hath said , Matth. 10.33 . Whosoever shall deny me before men , him will I deny before my Father , which is in Heaven . Christ will repay him in his own coin . It was a noble saying of couragious Zuinglius , what deaths would I not choose ? What punishment would I not undergo ? Yea , into what vault of Hell ; would I not rather choose to be thrown , than to witness against my Conscience . Truth can never be bought dear , nor sold cheap . The Lord Jesus you see owns truth with the eminent and instant hazard of his life . The whole cloud of witnesses have followed him therein . Revel . 14.1 . we our selves once openly owned the waies of sin . And shall we not do as much for Christ , as we then did for the Devil ? Did we then glory in our shame , and shall we now be ashamed of our glory ? Do not we hope Christ will own us at the great day ! Why , if we confess him , he also will confess us . O possess your thoughts with the reasonableness of this duty . Inference 3. Once more , hence it follows , That to bear the revilings , contradictions and abuses of men , with a meek , composed and even spirit , is excellent and Christ like . He stood before them as a Lamb ; he rendred not railing for railing ; he endured the contradictions of sinners against himself . Imitate Christ in his meekness . He calls you so to do , Matth. 11.28 . This will be convincing to your enemies , comfortable for your selves , and honourable for Religion . And as for your innocency God will clear it up as Christs was . You have heard the illegal trial of Christ , how insolently it was managed against him , well right or wrong , innocent or guilty , his blood is resolved upon . 'T is bought and sold before hand . And if nothing else will do it , menaces and clamours shall constrain Pilate to condemn him . Whence our second note was , DOCT. 2. That though nothing could be proved against our Lord Iesus Christ , worthy of death , or of bonds ; yet was he condemned to be nailed to the Cross , and there to hang till he died . For the explication of this , I shall open the following particulars . First , Who gave the Sentence . Secondly , Upon whom he gave it . Thirdly , What Sentence was it that was given . Fourthly , In what manner Christ received it . First , Who and what was he that durst attempt such a thing as this ? Why , this was Pilate who succeeded Valerius Gratus in the Presidentship of Iudea , ( as Iosephus tells us , ) in which trust he continued about ten years . This cruel cursed act of his against Christ , was in the eighth year of his government . Two years after he was removed from his place and Office , by Vitelius President of Syria , for his inhumane murdering of the innocent Samaritans . This necessitated him to go to Rome , to clear himself before Caesar. But before he came to Rome , Tyberius was dead , and Cajus in his room . Under him , saith Eusebius , Pilate killed himself . He was a man not very friendly or benevolent to the Jewish nation , but still suspicious of their rebellions and insurrections , this jealous humour , the Priests and Scribes observed , and wrought upon it , to compass their design against Christ. Therefore they tell him so often , of Christs sedition , and stirring up the people ; and that if he let him go , he is none of Caesars friend ; which were the very considerations that prevailed with him to do what he did . But how durst he attempt such a wickedness as this , however he had stood in the opinion of Caesar ? What I give Judgement against the Son of God ; for 't is evident by many circumstances in this trial that he had many inward fears , and convictions upon him , that he was the Son of God. By these he was scared and sought to release him , Ioh. 19.8 , 12. the fear of a Deity fell upon him ; his mind was greatly perplext , and dubious about this prisoner , whether he was a God or a man. And yet the fear of Caesar prevailed more than the fear of a Deity , he proceeds to give sentence . O Pilate wast thou not afraid to Judge and Sentence an Innocent , a known Innocent , and one whom thou thy self suspectedst at least to be more than man ? But see in this predominancy of self-interest , what men will not attempt and perpetrate to secure and accommodate self . Secondly , against whom doth Pilate give Sentence ? against a Malefactor ? No , his own mouth once and again acknowledged him innocent . Against a common prisoner ? No , but one whose same no doubt had often reached Pilates ears , even the wonderful things wrought by him , which none but God could do . One that stood before him as the picture , or rather as the body of innocency and meekness . Ye have condemned , and killed the Just , and he resisteth you not , Iames 5.6 . now was that word made good , Psal. 94.21 . They gather themselves together , against the soul of the Righteous , and condemn the innocent blood . Thirdly , But what was the sentence that Pilate gave ? We have it not in the form in which it was delivered . But the sum of it was , that it should be as they required . Now what did they requires why , crucifie him , crucifie him . So that in what formalities soever it was delivered , this was the substance and effect of it , I adjudge Iesus of Nazareth to be nailed to the Cross , and there to hang til he be dead . Which sentence against Christ was , First , A most unjust , and unrighteous sentence , the greatest perversion of Judgement and Equity that was ever known to the civilized world , since seats of Judicature were first set up . What! to condemn him , before one accusation was proved against him ? And if what they accused him of ( that he said he was the Son of God ) had been proved , it had been no crime , for he really was so ; and therefore no blasphemy in him to say he was . Pilate should rather have come down from his seat of Judgement and adore him , that sit there to judge him . Oh it was the highest piece of injustice that ever our ears heard of . Secondly , As it was an unrighteous sentence , so it was a cruel sentence , delivering up Christ to their wills . This was that misery which David so earnestly deprecated , Psal. 27.12 . O deliver me not over to the will of mine enemies . But Pilate delivers Christ over to the will of his enemies ; men full of enmity , rage , and malice : whose greatest pleasure it was , to glut themselves with his blood , and satiate their revengeful hearts with such a spectacle of misery . For lo , as soon as these Wolves had griped their prey , they were not satisfied with that cursed , cruel and ignominious death of the Cross , to which Pilate had adjudged him ; but they are resolved he shall die over and over : they will contrive many deaths in one : Now they say as a Tyrant did once , moriatur , ut sentiat se mori , let him die so as he may feel himself to die , ( i. e. ) let him die by inch-meal . To this end they presently strip him naked , scourge him cruelly , array him in scarlet , and mock him : Crown him with a bush of platted thorns : fasten that Crown upon his head by a blow with a cane , which set them deep into his sacred Temples : Sceptered him with a reed : spet in his face : strip off his mock-robes again : put the Cross upon his back , and compel him to bear it . All this , and much more they express their cruelty by ; as soon as they had him delivered over to their will. So that this was a cruel sentence . Thirdly , As it was a cruel , so it was a rash and hasty sentence . The Jews are all in haste : consulting all night , and early up by the break of day in the morning to get him to his trial . They spur on Pilate with all the arguments they can to give sentence . His trial took up but one morning , and a great part of that was spent in sending him from Caiphas to Pilate , and from Pilate to Herod , and then back again to Pilate : so that it was a hasty and headlong sentence that Pilate gave . He did not sift and examine the matter , but handles it very slightly . The trial of many a mean man hath taken up ten times more debates and time , than was spent about Christ. They that look but slightly into the cause , easily pronounce and give sentence . But that which was then done in haste , they have had time enough to repent for since . Fourthly , As it was a rash and hasty , so it was an extorted forced sentence . They squeeze it out of Pilate by meer clamor , importunity , and suggestions of danger . In Courts of Judicature , such arguments should signifie but little : not importunity , but proof should carry it : but timorous Pilate bends like a Willow at this breath of the people . He had neither such a sence of Justice , nor spirit of Courage to withstand it . Fifthly , As it was an extorted , so it was an Hypocritical sentence ; masking horrid murder under a pretence and formality of Law. It must look like a legal procedure to paliate the business . Loth he was to condemn him , lest innocent blood should clamor in his Conscience ; but since he must do it , he will transfer the guilt upon them , and they take it : His blood be on us and on our children for ever , say they . Pilate calls for water , washes his hands before them , and tells them I am free from the blood of this just person . But stay , free from his blood , and yet condemn a known innocent person . Free from his blood , because he washt his hands in water . No , no , he could never be free , except his soul had been washed in that blood he shed . O the hypocrisie of Pilate ! Such juggling as this will not serve his turn , when he shall stand as a prisoner before him , who now stood arraigned at his Bar. Sixthly and Lastly , As it was an Hypocritical , so it was an unrevoked sentence . It admitted not of a reprieve , no , not for a day ; nor doth Christ appeal to any other Judicature , or once desire the least delay of the execution . But away he is hurried in haste to the execution . Blush , O ye heavens ! and tremble , O earth , at such a sentence as this ! Now is Christ dead in Law ; now he knows whither he must be carried , and that presently . His soul and body must feel that , the very sight of which put him into an Agony but the night before . Fourthly and Lastly , In what manner did Christ receive this cruel and unrighteous sentence ? He received it like himself , with admirable meekness and patience . He doth as it were wrap himself up in his own innocency , and obedience to his Fathers will : and stands at the Bar with invincible patience , and meek submission . He doth not once desire the Judge to defer the sentence , much less fall down and beg for his life , as other prisoners use to do at such times . No but as a sheep he goes to the slaughter , not opening his mouth . Some apply that expression to Christ , Jam. 5.6 . Ye have condemned , and killed the just , and he resisteth you not . From the time that Pilate gave sentence , till he was nailed to the Cross , we do not read that ever he said any thing , save only to the women that followed him out of the City to Golgotha : and what he said there , rather manifested his pity to them , than any discontent at what was now come upon him . Daughters of Jerusalem ( said he ) weep not for me , but weep for your selves and for your children , Luk. 23.28 , &c. O the perfect patience and meekness of Christ ! The Inferences from hence are . Inference 1. Do you see what was here done against Christ under pretence of Law ? What cause have we to pray for good Laws , and righteous executioners of them . O 't is a singular mercy to live under good Laws , which protect the innocent from injury . Laws are hedges about our lives , liberties , estates , and all the comforts we enjoy in this world . Times will be evil enough , when iniquity is most discountenanced and punished by Law ; but how evil are those times like to prove , when iniquity is established by Law ! As the Psalmist complains , Psal. 94.20 . It was the complaint of Pliny to Trajan , that whereas crimes were wont to be the burden of the age , now Laws were so ; and that he feared the Common-wealth which was establisht , would be subverted by Laws . 'T is not like that vertue will much flourish , when Iudgement springs up as hemlock in the furrows of the field , Hosea 10.4 . How much therefore is it our concernment , to pray that Iudgement may run down as a mighty stream , Amos. 5.24 . That our Officers may be peace , and our Exactors righteousness , Isai. 60.17 . It was not therefore without great reason , that the Apostle exhorted , that supplications , prayers , intercessions , and giving of thanks be made for all men . For Kings and all that are in authority , that we may lead a quiet and peaceable life in all godliness and honesty , 1 Tim. 2.1 , 2. Great is the interest of the Church of God in them . They are instruments of much good or evil . Inference 2. Was Christ condemned in a Court of Judicature ? How evident then is it , that there is a Iudgement to come after this life ? Surely things will not be alwaies carried as they are in this world . When you see Iesus condemned , and Barrabbas released , conclude , that a time will come when innocency shall be vindicated , and wickedness shamed . On this very ground Solomon concludes , and very rationally , that God will call over things hereafter at a more righteous Tribunal . And moreover I saw under the Sun the place of Iudgement , that wickedness was there ; and the place of righteousness , that iniquity was there . I said in my heart , God shall judge the righteous , and the wicked : for there is a time there for every purpose , and for every work , Eccles. 3.16 , 17. Some indeed on this ground have denied the divine providence ; but Solomon draws a quite contrary conclusion , God shall Iudge : surely he will take the matter into his own hand : he will bring forth the righteousness of his people as the light , and their just dealing as the noon day . It 's a mercy if we be wronged in one Court , that we can appeal to another , where we shall be sure to be relieved by a just impartial Judge . Be patient therefore my brethren , ( saith the Apostle ) until the coming of the Lord. Jam. 5.6 , 7 , 8. Inference 3. Again , here you see how Conscience may be over-born , and run down by a fleshly interest . Pilates Conscience bid him beware , and forbear ; his interest bid him act : his fear of Caesar , was more than the fear of God. But oh ! what a dreadful thing is it for Conscience to be ensnared by the fear of man ? Prov. 29.25 . To guard thy soul , Reader , against this mischief , let such considerations as these be ever with thee . First , Consider how dear those profits or pleasures cost , which are purchased with the loss of inward peace ! there is nothing in this word good enough to recompence such a loss ; or ballance the misery of a tormenting Conscience . If you violate it , and prostitute it for a fleshly lust , it will remember the injury you did it many years after . Gen. 42.21 . Iob. 13.26 . It will not only retain the memory of what you did , but it will accuse you for it . Matth. 27.4 . It will not fear to tell you that plainly which others dare not whisper . It will not only accuse , but it will also condemn you for what you have done . This condemning voice of Conscience is a very terrible voice . You may see the horror of it in Cain ; the vigor of it in Iudas ; the doleful effects of it in Spira . It will from all these its offices produce shame , fear , and despair , if God give not repentance to life . The shame it works will so confound you , that you will not be able to look up . Iob. 31.14 . Psal. 1.5 . The fear it works will make you wish for a hole in the rock to hide you : Isai. 2.9 , 10 , 15 , 19. And its despair is a death pang . The cutting off of hope is the greatest cut in the world . O who can stand under such a load as this ? Prov. 18.14 . Secondly , Consider the nature of your present actions ; they are seed sown for eternity , and will spring up again in suitable effects , rewards or punishments ; when you that did them are turned to dust . Gal. 6.7 . what a man sows , that shall he reap : and as sure as the harvest follows the seed time , so sure shall shame , fear , and horror follow sin , Dan. 12.2 . What Zeuxis the famous Limner said of his work , may much more truly be said of ours , eternitati pingo , I paint for eternity said he , when one asked him why he was so curious in his work . Ah , how bitter will those things be in the account and reckoning , which were pleasant in the acting and committing ! 'T is true our actions physically considered are transient ; how soon is a word or action spoken or done , and there is an end of it : but morally considered , they are permanent , being put upon Gods book of account . O therefore take heed what you do . So speak , and so act , as they that must give an account . Thirdly , Consider how by these things men do but prepare for their own torment in a dying hour . There 's bitterness enough in death ; you need not add more gall and wormwood , to add to the bitterness of it . What is the violencing , and wounding of Conscience now , but the sticking so many pins or needles in your death-bed , against you come to lie down on it : this makes death bitter indeed . How many have wisht in a dying hour they had rather lived poor and low all their daies , than to have strained their Consciences for the world ? Ah how is the face , and aspect of things altered in such an hour ! No such considerations as these had any place in Pilates heart ; for if so , he would never have been courted , or scared into such an act as this . Inference 4. Did Christ stand arraigned , and condemned at Pilates Bar ; then the believer shall never be arraigned or condemned at Gods Bar. This sentence that Pilate pronounced on Christ , gives evidence that God will never pronounce sentence against such . For had he intended to have arraigned them , he would never have suffered Christ their surety to be arraigned , and condemned for them . Christ stood at this time before a higher Judge than Pilate . He stood at Gods Bar , as well as his . Pilate did but that which Gods own hand and Counsel had before determined to be done . And what God himself at the same time● did . Though God did it Justly and Holily , dealing with Christ , as a Creditor with a Surety . Pilate most wickedly , and basely , dealing with Christ as a corrupt Judge , that shed the blood of a known innocent to pacifie the people . But certain it is that out of his Condemnation flows our Justification . And had not Sentence been given against him , it must have been given against us . Oh what a melting consideration is this ! that out of his agony comes our Victory ; out of his condemnation our Justification ; out of his Pain our Ease ; out of his Stripes our Healing ; out of his Gall and Vinegar our Hony ; out of his Curse our Blessing ; out of his Crown of Thorns our Crown of Glory ; out of his Death our Life : if he could not be released , it was that you might . If Pilate gave sentence against him , it was that the great God might never give sentence against you . If he yielded that it should be with Christ as they required , it was that it might be with our souls , as well as we can desire . And therefore , Thanks be to God for his unspeakable gift . The TWENTY FIFTH SERMON . LUK. XXIII . XXVII , XXVIII , &c. And there followed him a great company of people , and of women , which also bewailed and lamented him . But Iesus turning unto them , said , Daughters of Jerusalem , weep not for me , but weep for your selves , and for your children . THE sentence of death once given against Christ , the execution quickly follows . Away they lead him from Gabbatha to Golgotha , longing as much to be nailing him to the Cross , and feeding their eyes with his torments , as the Eagle doth to be tearing the flesh , and drinking the blood of that Lamb she hath seised in her Tallons , and is carrying away to the top of some rock to devour . The Evangelist here observes a memorable passage that fell out in their way to the place of execution ; and that is the Lamentations and Wailings of some that followed him out of the City , who expressed their pity , and sorrow for him most tenderly , and compassionately . All hearts were not hard , all eyes were not dry . There followed him a great company of people , and of women which also bewailed , and lamented him , &c. In this Paragraph we have two parts ( viz. ) the Lamentation of the Daughters of Ierusalem for Christ , and Christs reply to them . First , The Lamentation of the Daughters of Ierusalem for Christ. Concerning them , we briefly enquire who they were , and why they mourned . First , Who they were ? The text calls them Daughters ( i. e. ) Inhabitants of Ierusalem . For it is an Hebraism as Daughters of Zion , Daughters of Israel . And it 's like the greatest part of them were women : and they were many of them ; a troop of mourners that followed Christ out of the City , towards the place of his execution , with Lamentations and Wailings . What the principle and ground of these their Lamentations was , is not agreed upon by those that have pondred the story . Some are of opinion , their Tears and Lamentations , were but the effects and fruits of their more tender and ingenious natures : which were moved and melted with so tragical and sad a spectacle , as was now before them . It 's well observed by a judicious Author , that the Tragical story of some great and noble personage , full of hero'cal vertue and ingenuity ( yet inhumanely and ungratefully used ) will thus work upon ingenious spirits who read or hear of it — which when it reaches no higher is so far from being faith , that it is but a carnal and fleshly devotion , springing from fancy , which is pleased with such a story and the principles of ingenuity stirred towards one , who is of a Noble Spirit and yet abused . Such stories use to stir up a principle of humanity in men unto a compassionate love , which Christ himself at his suffering found fault with , as being not spiritual nor raised enough in those women that went weeping to see the Messiah so handled . Weep not for me ( saith he ) that is , weep not so much for this to see me so unworthily handled by those for whom I die . This is the principle from which some conceive these tears to flow . But Calvin attributes it to their faith ; looking upon these mourners as a remnant reserved by the Lord in that miserable dispersion ; and though their faith was but weak , yet they judge it credible that there was a secret seed of godliness in them , which afterwards grew to maturity , and brought forth fruit . And to the same sence others give their opinion also . Secondly , Let us consider Christs reply to them ; Weep not for me ye Daughters of Jerusalem , &c. Strange , that Christ should forbid them to weep for him , yea for him under such unparalell'd sufferings and miseries . If ever there was a heart-melting object in the world , it was here . O who could hold , whose heart was not petrified , and more obdure than the senseless rocks ! This reply therefore of Christ undergoes a double sence , and interpretation , suitable to the different construction of their sorrows . Those that look upon their sorrows as meerly natural , take Christs reply in a negative sense , prohibiting such tears as those . They that expound their sorrows as the fruit of faith , tell us though the form of Christs expression be negative , yet the sense is comparative , as Matth. 9.13 . I will have mercy , and not sacrifice , ( i. e. ) mercy rather than sacrifice . So here weep rather upon your own account , than mine . Reserve your sorrows for the calamities coming upon your selves and your children . You are greatly affected I see with the misery that is upon me ; but mine will be quickly over , yours will lie long . In which he shews his merciful and compassionate disposition , who was still more mindful of others troubles and burdens than of his own . And indeed the days of calamity coming upon them and their children , were doleful days . What direful and unpresidented miseries befel them , at the breaking up and devastation of the City , who hath not read or heard ? And who can refrain from tears that hears or reads it ? Now , if we take the words in the first sense , as a prohibition of their meerly natural and carnal affections , expressed in Tears and Lamentations for him ; no otherwise than they would have been upon any other like Tragical story : then the observation from it , will be this . Doct. 1. That melting affections and sorrows , even from the sense and consideration of the sufferings of Christ ; are no infallible signs of grace . If you take it in the latter sense , as the fruit of their faith , as tears flowing from a gratious principle : then the observation will be this . Doct. 2. That the believing meditation of what Christ suffered for us , is of great force and efficacy to melt and break the heart . I shall rather choose to prosecute both these branches , than to decide the controversie . Especially since the notes , gathered from either , are so useful to us . And therefore I shall begin with the first , viz. DOCT. 1. That melting affections and sorrows , even from the sence of Christs sufferings , are no infallible marks of grace . In this point I have two things to do , to prepare it for use . First , To shew what the melting of the affections by way of grief and sorrow is . Secondly , That they may be so melted , even upon the account of Christ ; and yet the heart remain unrenewed . First , What the melting of the affections by way of grief and sorrow is . Tears are nothing else but the juice of a mind oppressed , and squeesed with grief . Grief compresses the heart , the heart so compressed and squeez'd , vents it self sometimes in tears , sighs , groans , &c. and this is two fold ; gratious and wholly supernatural , or common and altogether natural . The gratious melting or sorrow of the soul , is likewise two fold , habitual or actual . Habitual godly sorrow , is that gratious disposition , inclination or tendency of the renewed heart to mourn and melt , when any just occasion is presented to the soul , that calls for such sorrow . It is expressed , Ezek. 36.26 . By taking away the heart of stone , and giving an heart of flesh . That is an heart impressive , and yielding to such arguments and considerations as move it to mourning . Actual sorrow is the expression and manifestation of that its inclination , upon just occasions , and it 's expressed two ways , either by the internal effects of it ; which are the heaviness , shame , loathing , resolution , and holy revenge begotten in the soul upon the account of sin : or also by more external and visible effects , as sighs , groans , tears , &c. The former is essential to godly sorrow , the latter contingent , and accidental . Much depending upon the natural temperature , and constitution of the body . Natural and common meltings , are nothing else but the effects of a better temper ; the fruit of a more ingenious spirit , and easier constitution , which shews it self on any other , as well as upon spiritual occasions . As Austin said , he could weep plentifully , when he read the story of Dido . The history of Christ is a very tragical and pathetical history , and may melt an ingenious nature , where there is no renewed principle at all . So that , Secondly , Our affections may be melted , even upon the score and account of Christ ; and yet that is no infallible evidence of a gratious heart . And the reasons for it are , The first Reason , because we find all sorts of affections acted and vented , by such as have been no better than temporary believers . The stony ground hearers in Matth. 13.20 . received the word with joy : and so did Iohn's hearers also , who for a season re●oyced in his light , Joh. 3.35 . Now if the affection of joy under the word may be exercised , why not of sorrow also ? If the comfortable things revealed in the Gospel may stir up the one , by a parity of reason , the sad things it reveals , may answerably work upon the other . Even those Israelites whom Moses told that they should fall by the sword , and not prosper , for the Lord would not be with them ; because they were turned away from the Lord ; yet when Moses rehearsed the message of the Lord in their ears , they mourned greatly . Numb . 14.39 . I know the Lord pardoned too many of them their iniquites , though he took vengeance on their inventions ; and yet it 's as true , that with many of them God was not well pleased , 1 Cor. 10.5 . Many instances of their weeping and mourning before the Lord , we find in the sacred story : and yet their hearts were not stedfast with God. The second Reason is , because though the objects , about which our affections and passions are moved , may be spiritual ; yet the motives and principles that set them on work , may be but carnal , and natural ones . When I see a person affected in the hearing of the word , or prayer ; even unto tears ▪ I cannot presently conclude , surely this is the effect of grace . For it 's possible the pathetical qual●ty of the subject matter , the rhetorick of the speaker , the very ▪ affecting tone , and modulation of the voice , may draw tears ; as well as faith working upon the spirituality , and deep concernment the soul hath in those things . Whilst Austin was a Manichee , he sometimes heard Ambrose , and saith he , I was greatly affected in hearing him even unto tears , many times ; howbeit , it was not the Heavenly nature of the subject , but the abilities and rare parts of the speaker that so affected him . And this was the case of Ezekiels hearers , Ezek. 33.32 . Again , The third Reason is , these motions of the affections , may rather be a fit and mood , than the very frame and temper of the soul. Now there is a vast difference betwixt these . There are times and seasons when the roughest , and most obdure hearts may be pensive and tender ; but that is not its temper and frame , but only a fit , a pang , a transient passion : so the Lord complains of them . Hos. 6.4 . O Ephraim , what shall I do unto thee , O Judah , what shall I do unto thee ? for your goodness is as a morning cloud , and as the early dew , it goeth away : and so he complains , Psal. 78.34 , 35 , 36. When he slew them , then they sought him ; and they returned , and enquired early after God. And they remembred that God was their rock , and the most high God their Redeemer ; nevertheless they did flatter him with their lips , and lyed unto him with their tongues . For had this been the gratious temper of their souls , it would have continued with them : they would not have been up and down , off and on , hot and cold with God , as they were . Therefore we conclude that we cannot infer a work of grace upon the heart , simply and meerly from the meltings and thaws that are sometimes upon it . And hence for your use I shall Infer that . Inference 1. If such as sometimes feel their hearts thawed and melted with the consideration of the sufferings of Christ , may yet be deceived . What cause have they to fear , and tremble : whose hearts are as unrelenting as the Rocks ! Yielding to nothing that is proposed , or urged upon them ? How many such are there , of whom we may say as Christ speaks of the inflexible Jews : We have Piped unto you , but ye have not Danced . We have mourned unto you , but ye have not lamented , Matth. 11.17 . They must inevitably come short of Heaven , that come so short of those , that do come short of Heaven . If those perish that have rejoyced under the Promises ; and mourned under the threats of the Word . What shall become of them that are as unconcerned and untouched by what they hear , as the Seats they sit on , or the dead that lie under their feet ! Who are given up to such hardness of heart , that nothing can touch or affect them . One would think the consideration of the sixth Chapter to the Hebrews should startle such men and women ; and make them cry out , Lord , what will become of such a sensless , stupid , dead creature as I am ? If they that have been enlightned , and have tasted the heavenly gift ; and were made partakers of the Holy Ghost ; and have tasted the good Word of God , and the powers of the world to come , may , notwithstanding such high raised affections as these , so fall away , that it shall be impossible to receive them again by Repentance : what shall we then say or think of his Estate , to whom the most penetrating and awakening truths are no more than a Tale that is told ? The Fire and Hammer of the Gospel can neither melt nor break them , they are Iron , and Brass , Ier. 6.28.29 . Inference 2. If such as these may eternally miscarry , Then let all look carefully to their foundation , and see that they do not bless themselves in a thing of nought . It 's manifest from 1 Cor. 10.12 . That many souls stand exceeding dangerously , who are yet strongly conceited of their own safety . And if you please to consult those Scriptures in the margent , you shall find vain confidence to be a ruling folly over the greatest part of men : and that which is the utter overthrow , and undoing of multitudes of Professors . Now , there is nothing more apt to beget and breed this vain soul undoing confidence , than the stirrings and meltings of our affections about spiritual things , whilst the heart remains unrenewed all the while . For ( as a grave Divine hath well observed ) such a man seems to have all that is required of a Christian , and herein to have attained the very end of all knowledge ; which is operation and influence upon the heart and affections . Indeed ( thinks such a poor deluded soul , ) if I did hear , read , or pray without any inward affections , with a dead , cold , and unconcerned heart : or if I did make shew of Zeal , and affection in dutys , and had it not ▪ well might I suspect my self to be a self-cozening Hypocrite : but it s not so with me . I feel my heart really melted many times , when I read the sufferings of Christ. I feel my heart raised , and ravished with strange Joys and comforts , when I hear the glory of Heaven opened in the Gospel . Indeed if it were not so with me , I might doubt the root of the matter is wanting . But if to my knowledge , affection be added . A melting heart , matched with a knowing head ; now I may be confident all is well . I have often heard Ministers cautioning and warning their people , not to rest satisfied with idle and unpractical notions in their understandings ; but to labour for impressions upon their hearts , this I have attained ; and therefore what danger of me ? I have often heard it given as the mark of an Hypocrite , that he hath light in his head ; but it sheds not down its influences upon the heart . Whereas in those that are sincere , it works on their hearts and affections . So I find it with me , therfore I am in a most safe estate . O Soul , of all the false signs of grace , none more dangerous , than those that most resemble true ones . And never doth the Devil more surely and incurably destroy , than when transformed into an Angel of light . What if these meltings of thy heart , be but a flower of nature ? What if thou art more beholding to a good temper of body , than a gratious change of spirit for these things ? Well , so it may be . Therefore be not secure , but fear and watch . Possibly if thou wouldst but search thine own heart in this matter , thou maist find , that any other pathetical moving story , will have the like effects upon thee . Possibly too , thou maist find that notwithstanding all thy raptures and joys at the hearing of Heaven , and its glory ; yet after that pang is over , thy heart is habitually earthly , and thy conversation is not there . For all thou canst mourn at the relations of Christs Sufferings , thou art not so affected with sin , that was the meritorious cause of the sufferings of Christ ; as to crucifie one corruption , or deny the next temptation , or part with any way of sin that is gainful , or pleasurable to thee for his sake . Why now , Reader , if it be so with thee , what art thou the better f●r the fluency of thy affections ? Dost think in earnest , that Christ hath the better thoughts of thee ; because thou canst shed tears for him ; when notwithstanding thou every day piercest and woundest him ? O be not deceived . Nay for ought I know , thou maist find upon a narrow search ; that thou puttest thy tears in the room of Christs blood , and givest the confidence , and dependance of thy soul to them ; and if so , they shall never do thee any good . Oh therefore search thy heart , Reader , be not too confident ; take not up too easily , upon such poor weak grounds as these , a soul undoing confidence . Always remember , the Wheat and Tares r●semble each other in their first springing up . That an Egg is not liker to an Egg , than Hypocrisie , in some shapes and forms into which it can cast it self , is like a genuine work of grace . O remember that among the Ten Virgins , that is , the reformed professors of Religion ; that have cast off and separated themselves from the worship and defilements of Anti-christ : five of them were foolish . There be first , that shall be last ; and last , that shall be first , Matth. 19.30 . Great is the deceitfulness of our hearts , Ier. 17.9 . And many are the subtilties and devices of Satan , 2 Cor. 11.3 . Many also are the astonishing examples of self deceiving souls , recorded in the Word . Remember what you lately read of Iudas . Great also will be the exactness of the Last Judgement . And how confident soever you be , that you shall speed well in that day ; yet still remember , that Trial is not yet past . Your final Sentence is not yet come from the mouth of your Judge . This I speak , not to affright and trouble , but to excite and warn you . The loss of a soul is no small loss , and upon such grounds as these , they are every day cast away . This may suffice to be spoken to the first observation , built upon this supposition ; that it was but a pang of meer natural affection in them . But if it were the effect of a better principle , the fruit of their Faith , as some Judge ; then I told you the observation from it would be this . DOCT. 2. That the believing meditation of what Christ Suffered for us , is of great force and efficacy to melt and break the heart . It is the Promise , Zach. 12.10 . They shall look upon me whom they have pierced , and mourn for him , as one mourneth for his only Son , and shall be in bitterness for him , as one that is in bitterness for his first born . Ponder seriously here the Spring and Motive , They shall look upon me . It 's the eye of Faith that melts and breaks the heart . The effect of such a sight of Christ , they shall look and mourn . Be in bitterness , and sorrow . True Repentance is a drop out of the eye of Faith. And the measure or degree of that sorrow , caused by a believing view of Christ. To express which , two of the fullest instances of grief we read of , are borrowed . That of a tender Father , mourning over a dear and only Son. That of the people of Israel , mourning over Iosiah that peerless Prince , in the valley of Megiddo . Now to shew you how the believing meditation of Christ , and his suffering , comes kindly and savingly to break and melt down the gracious heart ; I shall propound these four considerations of the heart breaking efficacy of Faith , eyeing a Crucified Jesus . First , The very reallizing of Christ and his sufferings by Faith , is a most affecting and melting thing . Faith is a true Glass that represents all those his sufferings , and agonies to the Life . It presents them not as a fiction , or idle tale ▪ but as a true and faithful Narative . This ( saith Faith ) is a true and faithful saying , that Christ was not only cloathed in our flesh . He that is over all , God blessed for ever ; the only Lord , the Prince of the Kings of the Earth become a man ; but it is also most certain , that in this body of his flesh , he grappled with the infinite wrath of God. Which fill'd his soul with horror , and amazement . That the Lord of Life , did hang dead upon the Tree . That he went as a Lamb to the slaughter . And was as a Sheep dumb before the Shearer . That he endured all this , and more than any finite understanding can comprehend in my room and stead . For my sake he there groaned and bled . For my Pride , Earthliness , Lust , Unbelief , hardness of Heart , he endured all this . I say to reallize the sufferings of Christ thus , is of great power to affect the coldest , dullest heart . You cannot imagine the difference there is in presenting things as realities , with convincing and satisfying evidences ; and our looking on them as a fiction or uncertainty . Secondly , But Faith can apply , as well as reallize , and if it do so , it must needs overcome the heart . Ah , Christian , canst thou look upon Jesus as standing in thy room ; to bear the wrath of a Deity for thee ? Canst thou think on it , and not melt ? That when thou like Isaac wast bound to the Altar , to be offered up to Justice ; Christ like the Ram , was caught in the Thicket ; and offered in thy room . When thy sins had raised a fearful tempest , that threatned every moment to entomb thee in a Sea of wrath ; Iesus Christ was thrown over to appease that storm . Say , Reader , can thy heart dwell one hour upon such a Subject as this ? Canst thou with Faith present Christ to thy self , as he was taken down from the Cross ; drencht in his own blood , and say , these were the wounds that he received for me . This is he that loved me , and gave himself for me . Out of these wounds comes that balm that heals my soul. Out of these stripes , my peace . When we hang'd upon the Cross , he bore my name upon his breast , like the high Priest. It was love , pure love , strong love to my poor soul , to the soul of an enemy , that drew him down from Heaven ; and all the glory he had there , to endure these sorrows in soul and body for me . Oh you cannot hold up your hearts long to the piercing thoughts of this ; but your bowels will be pained , and like Ioseph , you will seek a place to vent your hearts in . Thirdly , Faith cannot only reallize and apply Christ and his death , , but it can reason and conclude such things from his death , as will fill the soul with affection to him , and break the heart in pieces in his presence . When it views Christ as Dead , it Infers ; is Christ dead for me , then was I dead in Law. Sentenced and condemned to die eternally , 2 Cor. 5.14 . If one die for all , then were all dead . How woful was my case , when the Law had past , Sentence on me ? I could not be sure when I lay down , but that it might be executed before I rose . Nothing but a puff of breath betwixt my soul and Hell. Again , is Christ dead for me , then I shall never die . If he be condemned , I am acquitted . Who shall lay any thing to the charge of Gods Elect ? It 's God that justifieth , it 's Christ that died , Rom. 8.34 . My soul is escaped as a Bird out of the snare of the Fowler . I was condemned , but am now cleared . I was dead , but am now alive . O the unsearchable riches of grace ! O Love past finding out ! Again , did God give Christ to such miseries and sufferings for me , how shall he withhold any thing now from me ? He that spared not his own Son , will doubtless with him freely give me all things , Rom. 8.32 . Now I may rest upon him for pardon , peace , acceptance , and glory for my soul. Now I may relie upon him safely , for provision , protection , and all supplies for my body . Christ is the root of all these mercys . He is more than all these , he is nearer and dearer to God , than any other gift . Oh what a blessed , happy ▪ comfortable state hath he now brought my soul into ! To conclude , did Christ endure all these things for me , then it 's past doubt he will never leave , nor forsake me . It cannot be that after he hath endured all this , he will cast off the souls for whom he endured it . Here the soul is Evangelically broken by the considerations of the mercys which emerge and flow to it , out of the Sea of Christs blood . Fourthly , and Lastly , Faith cannot only reallize , apply , and Infer , but it can also compare the love of Christ in all this , both with his dealings with others , and with the souls dealing with Christ , who so loved it . To compare Christs dealings with others , is most affected . He hath not dealt with every one , as with me . Nay , few there are that can speak of such mercies as I have from him . How many are there that have no part , nor portion in his blood ? That must bear that wrath in their own persons , that he bare himself for me ! He hath kissed me , over other mens shoulders . He hath reached a pardon to me , over other mens heads . He espied me out , and singled me forth to be the object of his love , leaving thousands and millions , still unreconciled . Not that I was better than they , for I was the greatest of sinners . Far from righteousness . As unlikely as any to be the object of such grace and love . My companions in sin are left , and I taken . Now the soul is full . The heart grows big , too big to contain it self . Yea , Faith helps the soul to compare the love of Christ to it , with the returns it ha●h made to him , for that love . And what , my soul , hath thy carriage to Christ been , since this grace that wants a name appeared to thee ? Hast thou returned love for love ? Love suitable to such love ? Hast thou prized , valued , and esteemed this Christ , according to his own worth in himself , or his kindness to thee ? Ah no , I have grieved , pierced , wounded his heart , a thousand times since that , by my ingratitude . I have suffered every trifle to justle him out of my heart . I have neglected him a thousand times , and made him say , is this thy kindness to thy friend ? Is this the reward I shall have for all that I have done , and suffered for thee ? Wretch that I am , how have I requited the Lord ! this shames , humbles , and breakes the heart . And when from such sights of faith , and considerations as these , the heart is thus affected ; it affords a good argument indeed , that thou art gone beyond all the attainments of temporary believers . Flesh and blood hath not revealed this . Inference 1. Have the believing meditations of Christ , and his sufferings such heart melting influences , then sure there is but little faith among men . Our dry eyes and hard hearts , are evidences against us , that we are strangers to the sighs of faith . God be merciful to the hardness of your hearts . How is Christ and his love flighted among men ! How shallow doth his blood run to some eyes ! Oh that my head were waters , and mine eyes fountains of tears for this ! What monsters are carnal hearts ! We are as if God had made us without affections . As if all ingenuity and tenderness were dried up . Our ears are so accustomed to the sounds of Christ , and his blood ; than now they are become as common things . If a child die we can mourn over our dead ; but who mourns for Christ as for an only Son ? We may say of faith , when men and women sit so unaffected under the Gospel , as Martha said of Christ , concerning her brother Lazarus , if thou ( pretious faith ) hadst been here , so many hearts had not been dead this day , and in this duty . Faith is that burning-glass which contracts the beams of the grace , and love , and wisdom , and power of Jesus Christ together ; reflects these on the heart , and makes it burn ; but without it , we feel nothing savingly . Inference 2. Have the believing meditations of Christ , and his sufferings , such heart melting influences ; the surely , then proper order of raising the affections , is to begin at the exercise of faith . It grieves me to see how many poor Christians tug at their own dead hearts , endeavouring to raise and affect them , but cannot . They complain , and strive ; strive and complain ; pump and draw , but no love to the Lord comes ; no brokenness of heart comes . They go to this ordinance and that ; to one duty and another ; hoping that now the Lord will affect it and fill the sails : but come back disappointed , and ashamed like the troops of Tema . Poor Christian , hear me one word ; possibly it may do thy business , and stand thee in more stead than all the methods thou hast yet used . If thou wouldst indeed get an heart Evangelically melted for sin , and broken with the kindly sense of the grace and love of Christ ; thy way is not to force thy affections , nor to vex thy self , and go about complaining of an hard heart ; but set thy self to believe , reallize , apply , infer , and compare by faith as you have been directed : and see what this will do . They shall look upon me whom they have pierced and mourn . This is the true way , and proper method to raise the heart , and break it . Inference 3. Is this the way to get a truly broken heart , then let those that have attained brokenness of heart this way , bless the Lord whilst they live , for so choice a mercy ; And that upon a double account . First , For as much as an heart so affected and melted , is not attainable by any natural or unrenewed person . If they would give all they have in the world , it cannot purchase one such tear , or groan over Christ. Mark what characters of special grace it bears in the description that 's made of it , in that forementioned place , Zech. 12.10 . Such a frame as this is not born with us , or to be acquired by us ; for it 's there said to be poured out by the Lord upon us ; I will pour on them , &c. There 's no hypocrisie or dissimulation in these mournings , for they are compared to the mourning of a man for his only Son. And sure the hearts of parents are not untouched , when they behold such sights . Nature is not the principle of it , but faith ; For it 's there said , they shall look on me , ( i. e. ) believe and mourn . Self is not the end and center of these sorrows . It is not so much for damning our selves , as for piercing Christ : they shall look on me whom they have pierced , and shall mourn , so that this is sorrow after God , and not a flash of nature , as was discoursed from the former point . And therefore you have cause to bless the Lord whilst you live , for such a special mercy as this is . And , Secondly , As it 's the right , so it is the choisest and most pretious gift that can be given you ; for it 's rancked among the prime mercies of the new Covenant . Ezek. 36.26 . This shall be the Covenant . A new heart also will I give you , and a new spirit will I put within you ; and I will take away the stony heart out of your flesh , and I will give you a heart of flesh . What wouldst thou have given sometimes for such an heart as now thou hast , though it be not yet as thou wouldst have it ? And however you value and esteem it , God himself sets no common value on it : for mark what he ●aith of it , Psal. 51.17 . the sacrifices of God are a broken heart , a broken and a contrite spirit , O God , thou wilt not despise , ( i. e. ) God is more delighted with such an heart than all the sacrifices in the world . One groan , one tear , flowing from faith , and the spirit of Adoption , is more to him , than the Cattle upon a thousand hills . And to the same sense he speaks again , Isai. 66.1 , 2. Thus saith the Lord , the heaven is my throne , and the earth is my footstool : where is the house that ye build to me ? and where is the place of my rest ? — but to this man will I look , even to him that is poor , and of a contrite spirit , and trembleth at my word ; q. d. all the magnificent Temples , and gloririous structures in the world , give me no pleasure in comparison of such a broken heart as this . Oh then , for ever bless the Lord , that hath done that for you , which none else could do . And what he hath done but for few besides you . The TWENTY SIXTH SERMON . ACT. II. XXIII . Him being delivered by the determinate counsel , and foreknowledge of God , ye have taken , and by wicked hands have crucified , and slain . HAving considered in order the preparative acts for the death of Christ , both on his own part , and on his enemies part : we now come to consider the death of Christ it self , which was the principal part of his humiliation , and the chief pillar of our consolation . Here we shall in order consider , First , The kind and nature of the death he died . Secondly , The manner in which he bare it , viz. patiently , solitary , and instructively ; droping divers holy and instructive lessons upon all that were about him , in his seven last words upon the Cross. Thirdly , The funeral solemnities at his burial . Fourthly , and Lastly , The weighty ends , and great designs of his death . In all which particulars , as we proceed to discuss and open them ; you will have an account of the deep abasement , and humiliation of the Son of God. In this text , we have an account of the kind and nature of that death which Christ died : as also of the causes of it , both principal and instrumental . First , The kind and nature of the death Christ died , which is here described more generally , as a violent death . Ye have slain him : and more particularly , as a most ignominious , cursed , dishonorable death ; ye have crucified him . Secondly , The causes of it are here likewise expressed : and that both principal and instrumental . The principal cause , permitting , ordering , and disposing all things about it , was the determinate counsel and foreknowledge of God. There was not an action or circumstance , but came under this most wise and holy counsel , and determination of God. The Instruments effecting it , were their wicked hands . This foreknowledge and counsel of God , as it did no way necessitate or enforce them to it ; so neither doth it excuse their fact from the least aggravation of its sinfulness . It did no more compel or force their wicked hands to do what they did , than the Mariners hoising up his sails , to take the wind to serve his design , compels the wind . And it cannot excuse their action from one circumstance of sin ▪ because Gods end and manner of acting was one thing ; their end and manner of acting another . His most pure and holy ; theirs most malitious , and daringly wicked . Idem quod duo faciunt , non est idem . To this purpose a grave Divine will expresses it . In respect of God , Christs death was Justice and Mercy . In respect of man , it was murder and cruelty . In respect of himself , it was obedience and humility . Hence our note is . DOCT. That our Lord Iesus Christ was not only put to death , but to the worst of deaths , even the death of the Cross. To this the Apostle gives a plain testimony , Phil. 2.8 . He became obedient to death , even the death of the Cross : where his humiliation is both specified ; he was humbled to death ; and aggravated by a most emphatical reduplication , even the death of the Cross. So Act. 5.30 . Iesus whom ye slew , and hanged upon a tree , q. d. it did not suffice you to put him to a violent , but you also put him to the most base , vile , and ignominious death : you hanged him on a tree . In this point we will discuss these three particulars , viz. the nature , or kind ; the manner , and reasons of Christs death upon the tree . First , I shall open the kind or nature of this death , by shewing you that it was a violent , painful , shameful , cursed , slow , and succourless death . First , It was a violent death , that Christ died . Violent in it self , though voluntary on his part . He was cut off out of the land of the living , Isai. 53.8 . And yet he laid down his life of himself ; no man took it from him , Joh. 10.17 . I call his death violent , because he died not a natural death , ( i. e. ) he lived not till nature was consumed with age , as it is in many who live till their balsamum radicale radical moisture , like the oyl in the Lamp , be quite consumed , and then go out like an expiring Lamp. It was not so with Christ. For he was but in the very flower and prime of his time when he died . And indeed he must either die a violent death , or not die at all ; partly because there was no sin in him , to open a door to natural death ; as it doth in all others . Partly because else his death had not been a sacrifice acceptable and satisfactory to God for us . That which died of it self , was never offered up to God ; but that which was slain when it was in its full strength and health . The Temple was a Type of the body of Christ. Now , when the Temple was destroyed , it did not drop down as an antient structure decayed by time ; but was pulled down by violence , when it was standing in its full strength . Therefore he is said to suffer death , and to be put to death for us in the flesh . 1 Pet. 3.18 . That 's the first thing . It was a violent , though a voluntary death . For violent is not opposed to voluntary , but to natural . Secondly , The death of the Cross was a most painful death . Indeed in this death were many deaths contrived in one . The Cross was a Rack , as well as a Gibber . The pains Christ suffered upon the Cross , are by the Apostle emphatically stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 2.24 . the pains of death : but properly they signifie the pangs of travail : yea , the birth pangs , the most acute sorrows of a travailing woman . His soul was in travail , Isai. 53. His body in bitter pangs ; and being as Aquinas speaks , optime complectionatus , of the most excellent Crisis , exact and just temperament ; his sences were more acute and delicate than ordinary : and all the time of his suffering so they continued ; not in the least blunted , dulled or rebated by the pains he suffered . The death of Christ doubtless contained the greatest , and acutest pains imaginable . Because these pains of Christ alone , were intended to equalize all that misery , which the sin of man deserved , all that pain which the damned shall , and the Elect deserved to feel . Now to have pains meeting at once upon one person , equivalent to all the pains of the damned : Judge you what a plight Christ was in . Thirdly , The death of the Cross , was a shameful death . Not only because the crucified were stripped quite naked , and so exposed as spectacles of shame : but mainly , because it was that kind of death which was appointed for the basest , and vilest of men . Their Free-men when they committed capital crimes , were not condemned to the Cross. No , that was looked upon as the death appointed for slaves . Tacitus calls it servile supplicium , the punishment of a slave : and to the same sense Iuvenal speaks , pone crucem servo , put the Cross upon the back of a slave . As they had a great esteem of a Free-man , so they manifested it , even when they had forfeited their lives , in cutting them off by more honourable kinds of death . This by hanging on the tree , was alwaies accounted most ignominious . To this day we say of him that 's hanged , he dies the death of a dog . And yet it 's said of our Lord Jesus , Heb. 12.2 . he not only endured the Cross , but also despised the shame . Obedience to his Fathers will , and zeal for your Salvation , made him digest the shame of it , and despise the baseness that was in it . Fourthly , The death of the Cross , was a cursed death . Upon that account he is said to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curse for us ; for it is written cursed is every one that hangeth on a Tree , Gal. 3.13 . This refers to Deut. 21.23 . His body shall not remain all night upon the Tree , but thou shalt in any wise bury him that day ; for he that is hanged , is accursed of God. The very Symbol of lifting them up betwixt heaven and earth , carryed much shame in it . For it implied this in it , that the person so used , was so execrable , base , and vile ; that he deserved not to tread upon the earth , or touch the surface of the ground any more . And the command for burying them that day , doth not at all mitigate , but rather aggravates this curse : speaking the person to be so abominable , that as he is lifted up into the air , and hanging between heaven and earth , as unworthy ever to set foot more upon the earth ; so when dead , they were to hasten to bury him ; that such an abominable sight might be removed assoon as might be , from before the eyes of men . And that the earth might not be defiled , by his lying on the surface of it , when taken down . However , as the Learned Iunius hath Judiciously observed , that this curse is only a Ceremonial curse . For otherwise it 's neither in it self , nor by the Law of nature , or by civil Law , more execrable than any other death . And the main reason why the Ceremonial Law affixed the curse to this rather than any other death , was principally with respect to the death Christ was to die . And therefore , Reader , see and admire the providence of God , that Christ should die by a Roman and not by a Iudaick Law. For Crucifying , or Hanging on the Tree ; was a Roman punishment , and not in use among the Jews . But the Scriptures cannot be broken . Fifthly , The death of the Cross was a very slow , and lingering death . They died leisurably . Which still increaseth , and aggravateth the misery of it . If a man must die a violent death , it 's a favour to be dispatcht . As they that are pressed to death , beg for more weight . And it 's a favour to those that are hanged , to be smitten on the breast , or plucked by the heels , by their friends . On the contrary to hang long in the midst of tortures , to have death coming upon us with a slow pace , that we may feel every tread of it , as it comes on , is a misery . The Tyrant that heard the poor Martyr was dead under his first torments , said as one disappointed , Evasit . He hath escaped me . For he intended to have kept him much longer under torments . And it was the cruel counsel of another to his executioner ; Let him die so , as he may feel himself how he dies . And surely in this respect it was worse for Christ , than any other that was ever nailed to the Tree . For all the while he hanged there , he remained full of life , and acute sence . His life departed not gradually , but was whole in him to the last . Other men die gradually , and towards their end their sence of pain is much blunted . They faulter , fumble , and expire by degrees ; but Christ stood under ●he pains of death in his full strength . His life was whole in him . This was evident by the mighty outcry he made , when he gave up the Ghost . Which argued him then to be full of strength , contrary to the experience of all other men . Which made the Centurion when he heard it , to conclude ; Surely this was the Son of God , Mark. 15.37 , 39. Sixthly , It was a succourless and helpless death to Christ. Sometimes they gave to malefactors amidst their torments , Vinegar , and Myrh to blunt , dull , and stupifie their Sences . And if they hanged long , would break their bones , to dispatch them out of their pains . Christ had none of this favour . Instead of Vinegar and Myrh , they gave him Vinegar and Gall to drink , to aggravate his torments . And for the breaking of his bones , he prevented it , by dying before they come to break his legs . For the Scriptures must be fulfilled , which saith , not a bone of him shall be broken . This now was the kind and nature of that death he died . Even the violent , painful , shameful , cursed , slow , and succourless death of the Cross. An Ancient punishment both among the Romans and Carthaginians . But in honour of Christ , who died this death , Constantine the great abrogated it by Law , ordaining that none should ever be Crucified any more , because Christ died that Death . Secondly , As to the manner of the execution . They that were condemned to the death of the Cross , ( saith a Learned Antiquary of our own , ) bare their Cross upon their own shoulders , to the place of execution . Then was stript of all their cloaths , for they suffered naked . And then were fastned to the Cross with nails . The manner how that was done , one gives us in these words , They stretch him out ( meaning Christ ) like another Isaac upon his own burden , the Cross ; that so they might take measure of the holes . And though the Print of his blood upon it , gave them the true length of his body ; yet how strictly do they take it longer than the truth . Thereby at once to Crucifie , and rack him . Then being nailed , like as Moses lifted up the Serpent , so was the Son of man lifted up . And when the Cross , with the Lord fastned on it , fell into its socket , or basis ; it Jerked the whole , and every part of his sacred body . And the whole weight hanging on his nailed hands , the wounds by degrees grew wider and wider : till at last he expired in the midst of those tortures . And that the equity of their proceedings might the better appear , to the people ; the cause of the punishment was written in Capital Letters , and fixed to the Tree over the head of the Malefactor . Of this appendant to this kind of death , I shall speak distinctly in the next Sermon , before I come to handle the manner of his death : there being so much of providence in that circumstance , as invites us to spend more than a few transient thoughts upon it . Mean while in the next place Thirdly , We will enquire briefly into the reasons why Christ died this , rather than any other kind of death . And amongst others , these three are obvious . First , Because Christ must bear the curse in his death , and a curse by Law affixed to no other kind of death , as it was to this . The Learned Masius upon Iosuah 2.29 . Commenting upon the death of the King of Ai , who was hanged on the Tree , until evening , tells us that the principal reason of the malediction and execrableness of this death was , because the death of Christ was prefigured in that mysterie . Christ came to take away the curse from us , by this death ; and so must be made a curse . On him must all the curses of the Moral Law lie , which were due to us . And that nothing might be wanting to make it a full curse ; the very death he died , must also have a Ceremonial curse upon it . Secondly , Christ died this , rather than any other kind of death ; to fulfil the Types , and prefigurations that of old were made with respect to it . All the Sacrifices were lifted up from the earth , upon the Altar . But especially the brassen Serpent prefigured this death , Numb . 21.9 . Moses made a Serpent of Brass and put it upon a pole . And saith Christ , Ioh. 3.14 . As Moses lifted up the Serpent in the wilderness , so must the Son of man be lifted up , that so he might correspond with that lively Type , made of him in the wilderness . Thirdly , Christ died this , rather than any other death , because it was predicted of him , and in him must all the predictions , as well as Types be fully accomplished . The Psalmist spake in the person of Christ , of this death , as plainly as if he had rather been writing the History of what was done , than a Prophesie of what was to be done , so many years afterwards , Psal. 22.16 , 17. For dogs have compassed me about , the assembly of the wicked have enclosed me ; they pierced my hands and my feet . I may tell all my bones , they look and stare upon me . Which hath a manifest reference to the dist●ntion of all his members upon the Tree , which was as a rack to him . So Zech 12.10 . They shall look upon me , whom they have pierced . Yea , Christ himself had foretold the death he should die , in the forecited , Ioh. 3.14 . Saying , he must be lifted up , ( i. e. ) hanged between heaven and earth . And the Scriptures must be fulfilled . Thus you have a brief account both of the kind , manner , and reasons of this death of Christ. The improvement of it , you have in the following Inferences of truth , diducible from it . Inference 1. Is Christ dead ? And did he die the violent , painful , shameful , cursed , slow , and succourless death of the Cross ? Then surely there is forgiveness with God , and plenteous redemption for the greatest of Sinners ; that by Faith apply the blood of the Cross , to their poor guilty Souls . So speaks the Apostle , Col. 1.14 . In whom we have redemption through his blood , even the forgiveness of sins . And 1 Ioh. 1.7 . The blood of Christ cleanseth us from all sin . Two things will make this demonstrable . First , That there is sufficient efficacy in this blood of the Cross , to expiate the greatest Sins . Secondly , That the efficacy of it is designed and intended by God for believing sinners . How clearly do both these propositions lie in the Word . First , That there is sufficient efficacy in the blood of the Cross , to expiate and wash away the greatest sins . This is manifest , for it is pretious blood , as it 's call'd , 1. Pet. 1.18 . Ye were not redeemed with corruptible things , as Silver and Gold ; but with the pretious blood of the Son of God. This pretiousness of the blood of Christ rises from the union it hath with that person , who is over all God blessed for ever . And on that account is stiled the blood of God , Acts 20.28 . And so it becomes Royal , Princely blood . Yea , such for the dignity , and efficacy of it , as never was created , or shall ever run in any other veins , but his . The blood of all the creatures in the world , even a Sea of humane blood ; bears no more proportion to the pretious and excellent blood of Christ , than a dish of common water , to a Riv●r of liquid Gold. On the account of its invaluable pretiousness , it becomes satisfying and reconciling blood to God. So the Apostle speaks , Col. 1.20 . And ( having made peace through the Blood of his Cross , ) by him to reconcile all things to himself ; by him I say , whether they be things in earth , or things in heaven . The same blood which is Redemption to them that dwell on earth , is Confirmation to them that dwell in Heaven . Before the efficacy of this blood guilt vanishes , and shrinks away ; as the the shadows before the glorious Sun. Every drop of it hath a voice , and speaks to the soul that sits trembling under its guilt , better things , than the blood of Abel , Heb. 12.24 . It sprinkles us from an evil , ( i. e. ) an unquiet , and accusing conscience , Heb. 10.22 . For having enough in it to satisfie God , it must needs have enough in it to satisfie conscience . Conscience can demand no more for its satisfaction , nor will it take less , than God demands for his satisfaction . And in this blood is enough to give both satisfaction . Secondly , As there is sufficient Efficacy in this blood , to expiate the greatest guilt ; so it 's as manifest , that the vertue and efficacy of it , is intended and designed by God for the Use of believing sinners . Such blood as this was shed without doubt for some weighty end . That some might be the better for it . Who they are for whom it is intended , is plain enough from Acts 13.39 . And by him all that believe , are justified from all things ; from which they could not be justified by the Law of Moses . That the remission of the sins of believers was the great thing designed in the pouring out of this pretious blood of Christ , appears from all the Sacrifices that figured it to the ancient Church . The sheding of that Typical blood , spake a design of pardon . And the putting of their hands upon the head of the Sacrifice , spake the way and Method of believing , by which that blood was then applyed to them in that way : and is still applyed to us in a more excellent way . Had no pardon been intended , no Sacrifices had been appointed . Moreover , let it be considered ; this blood of the Cross is the blood of a surety ; that came under the same obligations with us , and in our name or stead shed it : and so of course frees and discharges the principal offender , or debtor . Heb. 7.22 . Can God exact satisfaction from the blood and death of his own Son , the surety of Believers ; and yet still demand it from Believers ? It cannot be . Who ( saith the Apostle ) shall lay any thing to the charge of Gods elect ? It is God that Iustifieth . Who shall condemn ? It is Christ that died , Rom. 8.33 , 34. And why are faith and repentance prescribed as the means of pardon ? Why doth God every where in his word , call upon sinners to repent , and believe in this blood ? Encouraging them so to do , by so many pretious promises of remission : and declaring the inevitable and eternal ruine of all impenitent and unbelieving ones , who despise and reject this blood ? What I say , doth all this speak , but the possibility of a pardon for the greatest of sinners ; and the certainty of a free , full , and final pardon , for all believing sinners ? O what a Joyful sound is this ? What ravishing voices of peace , pardon , grace , and acceptance come to our ears , from the blood of the Cross ! The greatest guilt that ever was contracted upon a trembling shaking Conscience , can stand before the efficacy of the blood of Christ , no more , than the sinner himself can stand before the Justice of the Lord , with all the guilt upon him . Reader , The word assures thee ; what ever thou hast been , or art ; that sins of as deep a die as thine , have been washt away in this blood . I was a blasphemer , a persecutor , in urious ; but I obtained mercy , saith Paul , 1 Tim. 1.13 . but it may be thou wilt object : this was a rare and singular instance , and it 's a great question whether any other sinner shall find the like grace , that he did . No question of it at all , if you believe in Christ , as he did : for he tells us vers . 16. For this cause I obtained mercy , that in me first , Iesus Christ might shew forth all long suffering , for a pattern to them which should hereafter belief on him , to life everlasting . So that upon the same grounds he obtained mercy , you may obtain it also . Those very men who had an hand in the sheding of Christs blood , had the benefit of that blood afterwards pardoning them . Act. 2.36 . There is nothing but unbelief and impenitency of heart , bars thy soul from the blessings of this blood . Inference 2. Did Christ die the cursed death of the Cross for believers , then though there may be much of pain , there is nothing of curse in the death of the Saints . It still wears its dart , by which it strikes ; but hath lost its sting by which it hurts and destroys . A Serpent that hath no sting , may hiss and affright ; but we may take him in our hand without danger . Death poured out all its poison , and lost its sting in Christs side , when he became a curse for us . But what speak I of the innocency and harmlesness of death to believers . It is certainly their friend , and great benefactor . As there is no curse , so there are many blessings in it . Death is yours , 1 Cor. 3.22 . Yours as a special priviledge and favour . Christ hath not only conquered it , but is more than a conqueror ; for he hath made it beneficial , and very serviceable to the saints . When Christ was nailed to the tree , then he said as it were to death which came to grapple with him there ; O death I will be thy plagues , O grave I will be thy destruction ; And so he was : for he swallowed up death in victory . Spoiled it of its power . So that it drives but a poor trade now among believers ; frighting some weak ones among them , though it cannot hurt them at all . Inference 3. If Christ died the cursed death of the Cross for us , how cheerfully should we submit to , and bear any cross for Iesus Christ ! He had his cross , and we have ours ; but what feathers are ours , compared with his ? His cross was a heavy cross indeed , yet how patiently and meekly did he support it ! He endured his cross , we cannot endure or bear ours , though they be not to be named with his . Three things would marvellously strengthen us , to bear the cross of Christ , and bring up a good report upon it in the world . First , That we shall carry it but a little way . Secondly , Christ bears the heaviest end of it . Thirdly , innumerable blessings and mercies grow upon the Cross of Christ. First , We shall bear it but a little way . It should be enough to me ( saith a holy one ) that Christ will have joy and sorrow halfers of the life of the saints . And that each of them should have a share of our daies , as the night and day are kindly partners of time ; and take it up betwixt them . But if sorrow be the greediest halfer of our days here , I know joys day shall dawn : and do more than recompence all our sad hours . Let my Lord Jesus ( since he will do so ) weave my bit , and span length of time wi●h white and black ; well and wo. — Let the rose be neighbour with the thorn . — When we are over the water Christ shall cry . Down Crosses and up Heaven for evermore . Down Hell , and down Death , and down Sin , and down Sorrow : and up Glory , up Life , up Joy for evermore . 'T is true , Christ and his Cross are not separable in this life , how be it , Christ and his Cross part at Heavens door . For there is no house-room for crosses in Heaven . One tear , one sigh , one sad heart , one fear , one loss , one thought of trouble , cannot find lodging there . — Sorrow and the saints are not married together ; or suppose it were so , Heaven shall make a divorce . Life is but short , and therefore crosses cannot be long . Our sufferings are but for a while . 1 Pet. 5.10 . They are but the sufferings of the present time . Rom. 8.18 . Secondly , As we shall carry the Cross of Christ but a little way , so Christ himself bears the heaviest end of it . There is a fellowship in sufferings , betwixt Christ and his saints . And as one happily expresses , he saith of their crosses half mine . He divideth sufferings with them and takes the largest share to himself . O how sweet a sight ( saith one sweetly ) is it to see a cross betwixt Christ and us . To hear our Redeemer say , at every sigh , at every blow , and every loss of a Believer half mine . For they are called the sufferings of Christ , and the reproach of Christ. Col. 2.24 . Heb. 11.26 . As when two are partners and owners of a Ship , half of the gain and half of the loss belongeth to either of the two . So Christ in our sufferings , is half gainer and half loser with us : yea , the heaviest end of the black tree lyeth on your Lord. It falleth first upon him , and but rebounds from him upon you : the reproaches of them that reproached thee , are fallen upon me . Psal. 69.9 . Nay to speak as the thing is , Christ doth not only bear half , or the better part ; but the whole of our cross and burden . Yea , he bears all , and more than all ; for he bears us , and our burden too ; or else we should quickly sink , and faint under it . Thirdly , As we have not far to carry it , and Christ carries the haviest part ; yea , all the burden for us ; yea , us , and our burden too : So in the last place it's reviving to think what an innumerable multitude of blessings and mercies are the fruit and off-spring of a sanctified cross . Since that tree was so richly watered with the blood of Christ ; what store of choice , and rich fruits doth it bear to believers ? Our sufferings ( saith one ) are washed in the blood of Christ , as well as our souls . For Christs merits bought a blessing to the crosses of the sons of God. Our troubles owe us a free passage through him . Devils , and men , and crosses are our debtors ; and death , and all storms are our debtors , to blow our poor tossed bark over the water fraught-free : and to set the Travellers in their own known ground . Therefore we shall die , and yet live . — I know no man hath a velvet cross , but the cross is made of what God will have it ; but verily , how be it , it be no warrantable market to buy a cross , yet I dare not say , O that I had liberty to sell Christs cross , lest therewith also I should sell joy , comfort , sence of love , patience , and the kind visits of a Bridegroom . — I have but small experience of sufferings for Christ , but let my Judge and witness in Heaven , lay my soul in the ballance of Justice ; If I find not a young Heaven , and a little Paradise of glorious comforts , and soul delighting love kisses of Christ , in suffering for him and his truth . — My prison is my palace , my sorrow is with child of Joy. My losses are rich losses , my pain easie pain , my heavy days are holy days , and happy days . I may tell a new tale of Christ to my friends . — Oh what owe I to the file , and to the hammer , and to the furnace of my Lord Jesus ! who hath now let me see how good the wheat of Christ is , that goes through his mill , and his oven ; to be made bread for his own Table . Grace tried , is better than grace , and more than grace ; It 's glory in the Infancy . Who knows the truth of grace without a trial ? — O how little getteth Christ of us but what he winneth ( to speak so ) with much toil , and pains ? And how soon would faith freeze without a Cross ! bear your Cross therefore with joy . Inference 4. Did Christ die the death , yea the worst of deaths for us ? Then it follows , that our mercies are brought forth with great difficulties ; and that which is sweet to us in the fruition , was costly and hard to Christ in the acquisition . Surely upon every mercy we have , this motto is written , The price of blood . Col. 1.14 . In whom we have redemption through his blood : upon which a late neat Writer delivers himself thus . The way of grace is here considerable ; life comes through death ; God comes in Christ ; and Christ comes in blood : the choicest mercies come through the greatest miseries ; prime favours come swiming in blood to us . Through a red sea , Israel came to Canaan . Many a man lost his life , and much blood shed ; the very land flowing with milk and honey , was first made to flow with blood , e're Israel could inherit the promise . Seven nations were destroyed e're the Land of Canaan was divided to the Israelites . Act. 13.19 . — Sin makes mercy so deadly hard to bring forth . To Christen every pretious child , every Ben●amin Benoni , every son of Gods right hand , a son of sorrow and death to her that brings him forth . Adams sweets had no bitter till he transgressed Gods will. One mercy did not die to bring forth another , till he died . But oh how should this raise the value of ●ur mercies ! What , the price of blood , the price of pretious blood , the blood of the Cross ! O what an esteem should this raise ! Things ( as the same ingenious Author adds ) are prized rather as they come , than as they are . Far fetcht and dear bought makes all the price , and gives all the worth with us weak creatures . Upon this ground the Scripture , when it speaks of our great fortune , tells the great price it cost , as eying our weakness , who look more at what things cost , than at what they are . And as knowing if any thing will take with us , this will. To him that loved us , and washed us from our sin , in his own blood . Rev. 1.5 . Man is a Legal creature , and looks much at what is given for a thing . What did this cost ? Why , it cost Christs own blood . Colour is more than the cloth with us , and scarlet colour is a general taking colour : and therefore is Christs garments dipt in blood , and he admired in this habit . Who is this that comes from Edom ? with garments dyed red from Bozra ? Beware then you abuse not not any of the mercies that Christ brought forth with so many bitter pangs , and throws . And let all this endear Christ more than ever to you , and make you in a deep sense of his grace and love , to say , Thanks be to God for Iesus Christ. The TWENTY SEVENTH SERMON . LUK. XXIII . XXXVIII . And a superscription also was written over him , in letters of Greek , and Latine , and Hebrew ; This is the King of the Iews . BEfore I pass on to the manner of Christs death , I shall consider the Title affixed to the Cross : in which very much of the wisdom of providence was discovered . It was the manner of the Romans , that the equity of their proceedings might the more clearly appear to the people , when they crucified any man , to publish the cause of his death in a Table written in Capital Letters , and placed over the head of the crucified . And that there might be at least a shew and face of Justice in Christs death , he also shall have his title or superscription . The worst and most unrighteous actions labour to cover and shroud themselves under pretensions of equity . Sin is so shameful a thing , that , it cares not to own its name . Christ shall have a Table written for him also . This writing one Evangelist calls the Accusation , Matth. 27.37 . Another calls it the Title , Joh. 19.19 . Another the Inscription , or Superscription , so the Text. And another the Superscription of his Accusation , Mark 15.26 . In short , it was a fair legible writing intended to express the fact or crime , for which the person died . This was their usual manner , though sometime we find it was published by the voice of the common Cryer . As in the case of Attalus the martyr , who was led about the Amphitheater ; one proclaiming before him , This is Attalus the Christian. But it was customary and usual to express the crime in a written Table , as the Text expresses it . Wherein these three things offer themselves to your consideration . First , The Character or Description of Christ contained in that writing . And he is described by his Kingly dignity : This is the King of the Iews . That very office which but a little before they had reproached and derided , bowing the knee to him in mockery , saying , Hail King of the Iews , the providence of God so orders it , that therein he shall be vindicated , and honoured . This is the King of the Iews : Or as the other Evangelists compleat it , This is Iesus of Nazareth the King of the Iews . Secondly , The person that drew his Character or Title . It was Pilate ; he that but now condemned him : he that was his Iudge , shall be his Herald , to proclaim his glory . For the Title is honourable . Surely this was not from himself , for he was Christs enemy ; but rather than Christ should want a tongue to clear him , the tongue of an enemy shall do it . Thirdly , The time when this honour was done him : it was when he was at the lowest ebb of his glory : when shame and reproach were heaped on him by all hands . When all the Disciples had forsaken him , and were fled . Not one left to proclaim his innocency , or speak a word in his vindication . Then doth the providence of God as strangely as powerfully overrule the heart and pen of Pilate , to draw this Title for him , and affix it to his Cross. Surely we must look higher than Pilate in this thing , and see how providence serves it self by the hands of Christs adversaries . Pilate writes in honour of Christ , and stiftly defends it too Hence our observation is . DOCT. 1. That the dignity of Christ was openly proclaimed , and defended by an enemy ; and that in the time of his greatest reproaches , and Sufferings . To open this mystery of providence to you , that you may not stand idly gazing upon Christs Title , as many then did : we must first consider the nature and quality of this Title . Secondly , what hand the providence of God had in this matter . Thirdly , and then draw forth the proper Uses and improvements of it . First , To open the nature and quality of Christs Title or Inscription ; let it be throughly considered and we shall find First , That it was an extraordinary Title , varying from all examples of that kind ; and directly crossing the main design and end of their own custom . For as I hinted before , the end of it was to clear the equity of their proceedings ; and shew the people how justly they suffered those punishments inflicted on them for such crimes . But Lo , here is a Title expressing no crime at all , and so vindicating Christs innocency . This some of them perceived , and moved Pilate to change it , not this is , but this is he that said I am the King of the Jews . In that as they conceived lay his Crime . O how strange and wonderful a thing was this ! But what shall we say ! It was a day of wonders , and extraordinary things . As there was never such a person Crucified before , so there never was such a Title affixed to the Cross before . Secondly , As it was an extraordinary , so it was a publick Title , both written , and published with the greatest advantages of spreading it self far and near , among all people that could be . For it was written in three Languages , and those most known in the world at that time . The Greek tongue was then known in most parts of the world . The Hebrew was the Jews native Language . And the Latine the Language of the Gentiles . So that it being written both in Hebrew , Greek , and Latine , it was easie to be understood , both by Jews and Gentiles . And indeed unto this the providence of God had a special eye , to make it notorious and evident to all the world . For even so all things design'd , for publick view , and knowledge were written . Iosephus tells us of certain Pillars on which was Engraven in Letters of Greek and Latine . It is a wickedness for strangers to enter into the holy place . So the Souldiers of Gordian the third Emperour , when he was slain upon the borders of Persia , they raised a Monument for him , and engraved his memorial upon it , in Greek , Latine , Persick , Iudaick , and Egyptick Letters ; that all people might read the same . And as it was written in three Learned Languages , so it was exposed to view in a publick place ; and at that time , when multitudes of strangers , as well as Iews were at Ierusalem : it was at the time of the Passover . So that all things concurred to spread and divulge the innocency of Christ , vindicated in this Title . Thirdly , As it was a publick , so it was an honourable Title . Such was the nature of it , saith Bucer ; that in the midst of death Christ began to Triumph by it . And by reason thereof the Cross began to change its own nature , and instead of a rack , or Engine of torture , it became a Throne of Majesty . Yea , it might be called now , as the Church it self is , the Pillar and ground of Truth ; for it held out much of the Gospel , much of the glory of Christ ; as that Pillar doth , to which a Royal Proclamation is affixed . Fourthly , It was a vindicating Title . It clear'd up the honour , dignity , and innocency of Christ , against all the false imputations , calumnies , and blasphemies , which were cast upon him before , by the wicked tongues , both of Iews and Gentiles . They had called him a deceiver , a usurper , a blasphemer , they rent their cloaths in token of their detestation of his blasphemy ; because he made himself the Son of God , and King of Israel . But now in this they acknowledged him to be , both Lord and Saviour . Not a mock King , as they had made him before . So that herein the honour of Christ was fully vindicated . Fifthly , Moreover , it was a predicting , and presaging Title . Evidently foreshewing , the propagation of Christs Kingdom ; and the spreading of his name and glory , among all kindreds , Nations , Tongues , and Languages . As Christ hath a right to enter into all the Kingdoms of the earth by his Gospel , and set up his Throne in every Nation : so it was presaged by this Title , that he should do so . And that both Hebrews , Greeks , and Latines , should be called to the knowledge of him . Nor is it a wonder that this should be predicted by wicked Pilate , when Caiaphas himself , a man every way as wicked as he ; had Prophesied to the same purpose , Ioh. 11.51 , 52. For being High Priest that year , he Proph●sied , that Iesus should dye for that Nation , and not for that Nation only , but that also he should gather together in one , the children of God , that were scattered abroad . Yea , many have Prophesied in Christs name , who for all that shall never be owned by him , Matth. 7.22 . Sixthly , And Lastly , it was an immutable Title . The Jews endeavoured , but could not perswade Pilate to alter it . To all their importunities he returns this resolue answer , What I have written I have written ; as if he should say , urge me no more , I have written his Title , I cannot , I will not alter a Letter , a Point thereof . Surely the constancy of Pilate at this time , can be attributed to nothing , but divine special Providence . Most wonderful , that he , who before was as unconstant , as a reed shaken by the wind , is now as fixed as a Pillar of Brass . And yet more wonderful that he should write down that very particular in the Title of Christ , This is the King of the Iews , which was the very thing , that so scared him but a little before , and was the very consideration that moved him to give Sentence . What was now become of the fear of Caesar ? that Pilate dares to be Christs Herald , and publickly to proclaim him The King of the Iews . This was the Title . Secondly , We shall next enquire what hand the divine providence had in this business . And indeed , the providence of God in this hour acted gloriously , and wonderfully these five ways . First , In over ruling the heart and hand of Pilate , in that draught and stile of it , and the contrary to his own inclination . I doubt not but Pilate himself was ignorant of , and far enough from designing that which the wisdom of Providence aimed at , in this matter . He was a wicked man , he had no love to Christ. He had given Sentence of death against him . Yet this is he that proclaimed him , to be Iesus , King of the Iews . It so over ruled his Pen , that he could not write what was in his own heart and intention , but the quite contrary ; even a fair and publick Testimony to the Kingly office of the Son of God , This is the King of the Iews . Secondly , Herein the wisdom of providence was gloriously displaied , in applying a present , proper , publick remedy , to the reproaches and blasphemies which Christ had then newly received , in his name and honour . The superstitious Iews wound him , and Heathen Pilate prepares a plaister to heal him . They reproach , he vindicates . They throw the dirt , he washes it off . O , the profound and inscrutable wisdom of providence ! Thirdly , Morever , providence eminently appear'd at this time , in keeping so timerous a person , a man of so base a spirit , that would not stick at any thing to please the people , from receding , or giving ground in the least to their importunities . Is Pilate become a man of such resolution and constancy ? Whence is this ? But from the God of the Spirits of all flesh . Who now flowed in so powerfully upon his Spirit , that he could not chuse but write : and when he had written , had no more power to alter what he had written , that he had to refuse to write it . Fourthly , Herein also much of the wisdom of providence appear'd , in casting the ignominy of the death of Christ upon those very men who ought to bear it . Pilate was moved by divine instinct , at once to clear Christ , and accuse them . For it is , as if he had said you have moved me to Crucifie your King , I have Crucified him , and now let the ignominy of his death rest upon your heads , who have extorted this from me . He is righteous , the crime is not his but yours . Fifthly , And lastly , the providence of God wonderfully discover'd it self , ( as before was noted ) in fixing this Title to the Cross of Christ , when there was so great a confluence of all sorts of people , to take notice of it . So that it could never have been more advantagiously published , than it was at this time . So that we may say , how wonderful are the works of God! His ways are in the Sea , his paths in the great deeps ; his footsteps are not known . His providence hath a prospect beyond the understandings of all Creatures . Inference 1. Hence it follows that the providence of our God can , and often doth over rule the counsels and actions of the worst of men to his own glory . It can serve it self by them that oppose it , and bring about the glory and honour of Christ , by those very men , and means , which are design'd to lay it in the dust . Surely the wrath of man shall praise thee , Psal. 76.10 . The Jews thought when they Crowned Christ with Thorns , bowed the knee , and mocked him ; led him to Golgotha , and crucified him ; that now they had utterly dispoiled him of all his Kingly dignities : and yet even there , he is proclaimed a King. Thus the dispersion of the Jews upon the death of Stephen , spread the Gospel far and near , For they went every where Preaching the Word , Acts 8.4 . Thus Pauls bonds for the Gospel , fell out to the furtherance of the Gospel , Phil. 1.12 . O , the depth of divine wisdom to propagate , and establish the interest of Jesus Christ , by those very means that seem to import its destruction : that extracts a Medicine out of poison ! How great a support , should this be to the faith of Gods people ! When all things seem to run cross to their hopes and happiness ! Let Israel therefore hope in the Lord , for with the Lord there is mercy , and with him is plenteous Redemption , Psal. 130.7 . ( i. e. ) He is never at a loss for means , to promote and serve his own ends . Inference 2. Hence likewise it follows , That the greatest services performed to Christ accidentally , and undesignedly ; shall never be accepted , nor rewarded of God. Pilate did Christ an eminent piece of service . He did that for Christ that not one of his own Disciples at that time durst do , and yet this service was not accepted of God ; because he did it not designedly for his glory , but from the meer over rulings of providence . If there be first a willing mind , it is accepted , according to what a man hath , saith the Apostle , 2 Cor. 8.12 . The eye of God is first and mainly upon the will ; if that be sincere and right for God , small things will be accepted ; and if not , the greatest shall be abhorred . So 1 Cor. 9.17 . If I do this thing , ( i. e. ) ( Preach the Gospel ) willingly , I have a reward ; but if against my will , a dispensation is committed to me , q. d. If I upon pure principles of Faith and Love , from my heart , designing the glory of God , and delighting to promote it by my ministry , do chearfully and willingly apply my self to the Preaching of the Gospel , I shall have acceptance and reward with God : but if my work be a burden to me , and the service of God esteemed as a bondage ; why then providence may use me for the dispensing of the Gospel to others , but I my self shall lose both reward and comfort . As it doth not excuse my sin , that God can bring glory to himself out of it : so neither doth it justifie an action , that God hath praise and honour accidentally by it . Paul knew that even the strife and envy in which some Preached Christ , should turn to his salvation ; and yet he was not at all beholding to them for promoting his salvation that way . So Pilate here promotes the honour of Jesus Christ to whom he had no Love , and whose glory he did not at all design in this thing ; and therefore hath neither acceptance nor reward with God. O , therefore what ever you do for Christ do it heartily , designedly , for his glory . Of a ready and willing mind . With pure and sincere aims at his glory . For this is that the Lord more respects , than the greatest services by accident . Inference 3. Would not Pilate recede from what he had written on Christs behalf . How shameful a thing is it for Christians to retract what they have said or done on Christs behalf ! When Pilate had asserted him to be King of the Jews , he maintains his assertion , and all the importunity of Christs enemies shall not move him an hairs bredth from it . What I have written , I have written , q. d. I have said it , and I will not revoke it . Did Pilate say what I have written , I have written . And shall not we say what we have believed , we have believed . And what we have professed , we have professed . What we have engaged to Christ we have engaged . We will stand to what we have done for him ; we will never recant our former ownings of , and appearances for Christ. As Gods Election , so your profession must be irrevocable . O let him that is holy be holy still . That counsel given by a Reverend Divine in this case is both safe and good . Be sure saith he you stand on good ground , and then resolve to stand your ground against all the world . Follow God , and fear not men . Art thou godly , repent not whatsoever thy Religion cost thee . Let sinners repent , but let not Saints repent . Let Saints repent of their faults , but not of their Faith. Of their iniquities , but not of their righteousness . Repent not of your righteousness , lest you afterward repent of your repentance . — Repent not of your Zeal , or your forwardness , or activity in the holy ways of the Lord. — Wish not your selves a step farther back , or a cubit lower in your stature , in the grace of God. Wish not any thing undone , concerning which God will say well done . In Gallens time it was a proverbial expression , when any one would shew the impossibility of a thing . You may as soon ●urn a Christian from Christ as do it . A true heart-choice of Christ is without reserves , and what is without reserves , will be without repentance . There is a stiffness and stoutness of spirit , which is our sin . But this is our glory , in the matters of God said Luther , I assume this title , cedo nulli , I yield to none : if ye be hot and cold , off and on . Profess , and retract your profession . He that condemned Christ with his lips , will condemn you by his example . Resolute Pilate shall be your Judge . Inference 4. Did Pilate affix such an honourable vindicating Title to the Cross , Then the Cross of Christ is a dignified Cross. Then the Cross and sufferings of Christ are attended with glory and honour . Remember when your hearts begin to startle at the sufferings and reproaches of Christ , that there is an honourable Title upon the Cross of Christ. And as it was upon his , so it will be upon your cross also , if ye suffer for Christ. Moses saw it , which made him esteem the very reproaches of Christ , above all the treasures of Aegypt , Heb. 11.26 . How did the Martyrs glory in their sufferings for Christ ! calling their chains of Iron , chains of Gold ; and their Manacles , bracelets . I remember it 's storied of Ludovicus Marsacus a Knight of France , that when he with divers other Christians of an inferiour rank and degree in the world , being condemned to die for Religion , and the Jaylor had bound them with chains , but did not bind him , being a more honourable person than the rest : He was offended greatly by that omission , and said , why do not you honour me with a Chain for Christ also , and create me a Knight of that illustrious order ? To you ( saith the Apostle ) it 's given in the behalf of Christ , not only to believe but also to suffer for his sake , Phil. 1.29 . There is a twofold honour attending the cross of Christ. One in the very sufferings themselves , another , as the reward and fruit of them . To be called out to suffer for Christ , is a great honour . Yea , an honour peculiar to the saints . The damned suffer from Christ , the wicked suffer for their sins . The Angels glorifie Christ by their active , but not by their passive obedience . This is reserved as a special honour for saints . And as there is a great deal of honour in being called forth to suffer on Christs account ; so Christ will confer special honour upon his suffering saints , in the day of their reward . Matth. 10.32 . He that confesses me before men , him will I confess also before my Father which is in Heaven . O Sirs , one of these days the Lord will break out of Heaven , with a shout , accompanied with Myriads of Angels , and ten thousands of his Saints , those glistering Courtiers of Heaven . The heavens and earth shall flame and melt before him . And it shall be very tempestious round about him ; the graves shall open ; the sea and earth yield up their dead . You shall see him ascending the awful throne of Judgement , and all flesh gathered before his face ; even multitudes , multitudes that no man can number . And then to be brought for●h by Christ before that great assembly of Angels and Saints ; and there to have an honourable mention and remembrance made of your labours , and sufferings , your pains , patience , and self-denial , of all your sufferings and losses for Christ : and to hear from his mouth , well done good and faithful servant . O what honour is this ! Yet this shall be done to the man , that now chooses sufferings for Christ , rather than sin : that esteems his reproaches greater riches , than the treasures of Aegypt . I tell you , it 's an honour the Angels have not . I make no doubt but they would be glad , ( had they bodies of flesh as we have ) to lay their necks on the block for Christ. But this is the Saints peculiar priviledge . The Apostles went away from the council rejoyoing that they were honoured to be dishonoured for Christ ; or as we translate , counted worthy to suffer shame for him , Act. 5.41 . Surely , if there be any stigmata laudis , marks of honour , they are such as we receive for Christs sake . If there be any shame that hath glory in it , it is the reproach of Christ , and the shame you suffer for his name . Inference 5. Did Pilate so stiffly assert and defend the honour of Christ , what doubt can then be made of the success of Christs interest , and the prosperity of his cause ; when the very enemies ▪ thereof are made to serve it ? Rather than Christ shall want honour , Pilate the man that condemned him , shall do him honour , And as it fared with his person , just so with his interest also . How often have the people of God received choice mercies , from the hands of their enemies ? Rev. 12.16 . the earth helped the woman , ( i. e. ) wicked men did the Church service . So that this may singularly relieve us against all our despondencies and fears of the miscarriage of the interest of Christ. That people can never be ruined , who thrive by their losses : conquer by being conquered : multiply by being diminished . Whose worst enemies are made to do that for them , which friends cannot or dare not do . See you a Heathen Pilate proclaiming the honour and innocency of Christ ; God will not want instruments to honour Christ by . If others cannot , his very enemies shall . Inference 6. Did Pilate vindicate Christ in drawing up such a Title to be affixed to his cross , then hence it follows ; that God will sooner or later , clear up the innocency and integrity of his people , who commit their cause to him . Christs name was clouded with many reproaches . Wounded through and through by the blasphemous tongues of his malitious enemies . He committed himself to him that judgeth righteously , 1 Pet. 2.23 . and see how soon God vindicates him . That 's sweet and seasonable counsel for us , when our names are clouded with unjust censures , Psal. 37.5 , 6. Commit thy way unto the Lord , trust also in him ; and he shall bring it to pass . He shall bring forth thy righteousness as the light , and thy Iudgement as the noon day . Ioseph was accused of incontinency , David of treason ; Daniel of disobedience ; Elijah of troubling Israel ; Ieremy of revolting ; Amos of preaching against the King ; The Apostles of sedition , rebellion and alteration of Laws ; Christ himself of gluttony , sorcery , blasphemy , sedition : But how did all these honourable names wade out of their reproaches , as the Sun out of a cloud ! God clear'd up their honour for them even in this world . Slanders , saith one , are but as soap , which though it soils and daubs for the present , yet it helps to make the garment more clean and shining . When hair is shaven , it comes the thicker , and with a new increase . So when the Razor of censure hath ( saith one ) made your heads bare , and brought on the baldness of reproach , be not discouraged , God hath a time to bring forth your righteousness as the light , by an apparent conviction to dazel and discourage your adversaries . The world was well changed , when Constantine kissed the hollow of Paphnutius eye , which was ere while put out for Christ. Scorn and reproach is but a little cloud , that is soon blown over . But suppose you should not be vindicated in this world ; but die under a cloud upon your names . Be sure God will clear it up , and that to purpose in that great day . Then shall the righteous ( even in this respect ) shine forth as the Sun , in the Kingdom of their Father . Then every detracting mouth shall be stopped . And no more cruel arrows of reproach shot at the white of your reputation . Be patient therefore , my Brethren , unto the coming of the Lord. The Lord comes with ten thousands of his Saints , to execute Iudgement upon all ; and to convince all that are ungodly , of all their ungodly deeds , which they have ungodlily committed . And of all their hard speeches which ungodly sinners have spoken against him , Jude . 15. Then they shall retract their censures , and alter their opinions of the Saints . If Christ will be our Compurgator , we need not fear who are our Accusers . If your names for his sake be cast out as evil , and spurned in the dirt ; Christ will deliver it you again in that day whiter than the snow in Salmon . Inference 7. Did Pilate give this Title to cast the reproach of his death upon the Jews , and clear himself of it . How natural is it to men to transfer the fault of their own actions from themselves to others ? For when he writes , this is the King of the Jews , he wholly charges them with the crime of crucifying their King : and it is as if he had said ; hereafter let the blame and fault of this action lye wholly upon your own heads , who have brought the guilt of his blood upon your selves and children . I am clear , you have extorted it from me . O where shall we find a spirit so ingenious , to take home to it self the shame of its own actions , and charge it self freely with its own guilt ? Indeed it 's the property of renewed gratious hearts to remember , confess , and freely bewail their own evils , to the glory of God : and that 's a gratious heart indeed , which in this case judgeth that the glory which by confession goeth to the name of his God , is not so much glory lost to his own name , but it 's the power of grace moulding our proud natures into another thing , that must bring them to this . The TWENTY EIGHTH SERMON . ZECH. XIII . VII . Awake , O sword , against my shepherd , and against the man that is my fellow , saith the Lord of Hosts ; smite the shepherd , and the sheep shall be scattered : and I will turn mine hand upon the little ones . IN the former Sermons , we have opened the nature and kind of the death Christ died ; even the cursed death of the Cross. Wherein , nevertheless his innocency was vindicated , by that honourable Title providentially affixed to his Cross. Method now requires that we take into consideration the manner in which he endured the Cross , and that was solitarily , meekly , and instructively . His solitude in suffering is plainly expressed in this Scripture now before us . It cannot be doubted , but the Prophet in this place speaks of Christ if you consider , Matth. 26.31 . Where you shall find these words applyed to Christ by his own accommodation of them . Then said Iesus unto them , all ye shall be offended because of me this might , for it is written I will smite the Shepherd , and the sheep shall be scattered . Besides the Title here given [ Gods Fellow ] is too big for any creature in Heaven or Earth beside Christ. In these words we have four things particularly to consider . First , the Commission given to the Sword by the Lord of Hosts . Secondly , the person against whom it is Commissionated . Thirdly , the dismal effect of that stroke . Fourthly , and lastly , the gracious mitigation of it . First , The Commission given to the Sword by the Lord of Hosts , Awake , O Sword and smite , saith the Lord of Hosts . The Lord of Hosts , at whose beck and command all the Creatures are . Who with a word of his mouth can open all the Armories in the World , and command what weapons , and instruments of death he pleaseth . Calls here for the Sword. Not the Rod , gently to chasten . But the Sword to destroy . The Rod breaks no bones , but the Sword opens the door to death and destruction . The Strokes and thrusts of the Sword are mortal . And he bids it awake . It signifies both to rouze up as one that awakes out of sleep , and to rouze or awake with triumph and rejoycing . So the same word is rendred , Iob. 31.29 . Yea , he commands it to awake and smite . And it is as if the Lord had said come forth of thy Scabbard oh Sword of Justice , thou hast been hid there a long time , thou hast as it were been asleep in thy Scabbard , now awake and glitter , thou shalt Drink Royal Blood , such as thou never shedst before . Secondly , The person against whom it is commissionated , My Shepherd , and the man that is my fellow . This Shepherd can be no other than Christ who is often in Scripture stiled a Shepherd , yea , the chief Shepherd , the Prince of Pastors . Who redeemed , feeds , guides , and preserves the flock of Gods Elect , 1 Pet. 5.4 . Ioh. 10.11 . This is he whom he also stiles the man his fellow . Or his neighbour as some render it . And so Christ is in respect of his equality and unity with the Father both in essence and will. His next neighbour . His other self . You have the sence of it in Phil. 2.6 . He was in the form of God , and thought it no robbery to be equal with God. Against Christ his fellow his next neighbour the delight of his Soul the sword here receives its Commission . Thirdly , You have here the dismal consequent of this deadly stroke upon the Shepherd . And that is the scattering of the Sheep . By the Sheep understand here that little flock the Disciples which followed this Shepherd till he was smitten ( i. e. ) apprehended by his enemies , and then they were scattered , ( i. e. ) dispersed , they all forsook him and fled . And so Christ was left alone amidst his enemies . Not one durst make a stand for him , or owne him in that hour of his danger . Fourthly , And lastly , here is a gracious mitigation of this sad dispersion , I will turn my hand upon the little ones . By little ones he means the same that before he called Sheep ; but the expression is designedly varied to shew their feebleness and weakness which appeared in their relapse from Christ. And by turning his hand upon them , understand Gods gracious reduction and gathering of them again after their sad dispersion , so that they shall not be lost though scattered for the present . For after the Lord was risen , he went before them into Galilee , as he promised , Matth. 26.31 . And gather'd them again by a gracious hand , so that not one of them was lost but the Son of perdition . The words thus opened I shall observe suitably to the Method I have proposed . DOCT. That Christs dearest friends forsook and left him alone , in the time of his greatest distress and danger . This Doctrine containing only matter of fact , and that also so plainly deliver'd by the pens of the several faithful Evangelists . I need spend no longer time in the proof of it , than to refer you to the several Testimonies they have given to it . But I shall rather chuse to fit and prepare it for Use , by explaining these four Questions , First , Who were the Sheep that were scattered from their Shepherd , and left him alone ? Secondly , What evil was there in this their scattering ? Thirdly , What were the grounds and causes of it ? Fourthly , And lastly , what was the Issue and event of it ? First , Who were these Sheep , that were dispersed and scattered from their Shepherd when he was smitten . It 's evident they were those pretious Elect Souls that he had gathered to himself , who had long followed him , and dearly Loved him , and were dearly beloved of him . They were persons that had left all and followed him , and till that time faithfully continued with him in his Temptations , Luk. 22.28 . And were all resolved so to do , though they should die with him , Matth. 26.35 . These were the persons . Secondly , But were they as good as their word , did they indeed stick faithfully to him ? No , they all forsook him and fled . These Sheep were scattered . This was not indeed a Total and final Apostacy , that 's the fall proper to the Hypocrite the Temporary believer , who like a Comet expires when that earthly matter is spent that maintain'd the blaze for a time . These were Stars fixed in their Orb , though clouded and overcast for a time . This was but a mist or fog which overspreads the earth in the morning till ●he Sun be risen , and then it clears up and proves a fair day . But though it was not a total and final Apostacy : yet it was a very sinful and sad relapse from Jesus Christ , as will appear by considering the following aggravations , and circumstances of it . For First , This relapse of theirs was against the very Articles of agreement which they had sealed to Christ at their first admission into his service , he had told them in the beginning what they must resolve upon , Luk. 14.26 , 27. If any man come to me , and hate not his Father and Mother , and Wife , and Children , and Brethren , and Sisters , yea , and his own life also , he cannnot be my Disciple . And whosoever doth not bear his Cross and come after me , cannot be my Disciple . Accordingly , they submitted to these terms and told him , they had left all and followed him , Mar. 10.28 . Against this ingagement made to Christ they now sin . Here was unfaithfulness . Secondly , As it was against the very terms of their admission , so it was against the very principles of Grace implanted by Christ in their hearts . They were holy sanctified persons in whom dwelt the love and fear of God. By these they were strongly inclined to adhere to Christ in the time of his sufferings , as appears by those honest resolves they had made in the case . Their Grace strongly inclined them to their Duty , their corruptions sway'd them the contrary way . Grace bid them stand , corruption bid them fly . Grace told them it was their Duty to share in the sufferings as well as in the glory of Christ. Corruption represented these sufferings as intolerable , and bid them shift for themselves whilst they might . So that here must needs be a force and violence offer'd to their light , and the loving constraints thereof , which is no small evil . For though I grant it was a suddain surprizing temptation , yet it cannot be imagined that this fact was wholly indeliberate , nor that for so long time they were without any debates or reasonings about their Duty . Thirdly , As it was against their own principles , so it was much against the honour of their Lord and Master . By this their sinful flight they exposed the Lord Jesus to the contempt and scorn of his enemies . This some conceive is imported in that question which the High Priest asked him , Ioh. 18.19 . The High Priest then asked Iesus of his Disciples , and of his Doctrine . He asked him of his Disciples , how many he had , and what was become of them now ? And what was the reason they forsook their Master , and left him to shift for himself when danger appeared ? But to those questions Christ made no reply . He would not accuse them to their enemies , though they had deferted him . But doubtless it did not a little reflect upon Christ , that there was not one of all his friends that durst owne their relation to him , in a time of danger . Fourthly , As it was against Christs honour , so it was against their own solemn promise made to him before his apprehension , to live and die with him . They had past their word , and given their promise that they would not flinch from him , Matth. 26.35 . Peter said to him , though I should dye with thee , yet will I not deny thee . Likewise also said all the Disciples . This made it a perfidious relapse . Here they brake promise with Christ , who never did so with them . He might have told them when he met them afterwards in Gallilee . As the Roman Souldier told his General when he refused his petition after the war was ended , I did not serve you so at the Battle of Acteum . Fifthly , As it was against their solemn promise to Christ , so it was against Christs heart melting expostulations with them ; which should have abode upon their hearts while they lived . For when others that followed him , went back , and walked no more with him , Jesus said to these very men that now forsook him at last , Will ye also go away ? There is an Emphasis in [ Ye ] q. d. What ye that from eternity were given to me . Ye whom I have called , loved and honoured above others , for whose sakes I am ready and resolved to die . Will ye also forsake me ? Ioh. 6.67 . What ever others do , I expect other things from you . Sixthly , As it was against Christs heart melting expostulations with them , so it was against a late direful example presented to them in the fall of Iudas . In him as in a Glass they might see how fearful a thing it is to apostatize from Christ. They had heard Christs dreadful threats against him . They were present when he call'd him the Son of perdition , Ioh. 17.11 . They had heard Christ to say of him , good had it been if he had never been born . An expression able to scare the deadest heart . They saw he had left Christ the evening before . And that very day in which they fled , he hang'd himself . And yet they fly . For all this they forsake Christ. Seventhly , As it was against the dreadful warning given them in the fall of Iudas , so it was against the Law of Love , which should have knit them closer to Christ and one another . If to avoid the present shock of persecution they had fled , yet surely they should have kept together praying , watching , encouraging , and stengthening one another . This had made it a lesser evil : but as they all forsook Christ , so they forsook one another also ; For it 's said , Ioh. 16.32 . They should go every man to his own , and leave Christ alone ( i. e. ) saith Beza , every man to his own house , and to his own business . They forsook each other , as well as Christ. O what an hour of temptation was this ! Eighthly , And lastly , this their departure from Christ was accompanied with some offence at Christ. For so he tells them , Matth. 26.31 . All ye shall be offended , because of me this night . The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall be scandalized , at me , or in me . Some think the scandal they took at Christ was this , that when they saw he was fallen into his enemies hands , and could no longer defend himself ; they then began to question whether he were the Christ or no , since he could not defend himself from his enemies . Others more rightly understand it of their shameful flight from Christ , seeing it was not now safe to abide longer with him . That seeing he gave himself into their hands , they thought it advisable to provide as well as they could for themselves , and some where or other to take refuge from the present storm , which had over taken him . This was the nature and quality of the fact . We enquire Thirdly , Into the grounds and reasons of it . Which were three . First , Gods suspending wonted influences and aids of grace from them . They were not wont to do so . They never did so afterwards . They would not have done so now , had there been influences of Power , Zeal , and Love from Heaven upon them . But how then should Christ have born the heat and burden of the day ? How should he tread the Wine Press alone . How should his sorrows have been extream , unmixed and succourless ( as it behoved them to be ) if they had stuck faithfully to him in his troubles . No , no , it must not be . Christ must not have the least relief or comfort from any creature , and therefore that he might be left alone , to grapple hand to hand with the wrath of God , and of men ; the Lord for a time withholds his incouraging , strengthening influences from them , and then like Sampson when he had lost his locks , they were weak as other men . Be strong in the Lord , and in the power of his might , saith the Apostle , Eph. 6.10 . If that be withheld , our resolutions , and purposes melt away before a temptation , as Snow before the Sun. Secondly , As God permitted it , and withheld usual aid from them ; so the efficacy of that Temptation was great , yea , much greater than ordinary . As they were weaker than they were used to be , so the temptation was stronger than any they had yet met withal . It 's call'd , Luk. 22.53 . Their hour , and the power of darkness . A sisting winnowing hour , vers . 46. O it was a black and cloudy day . Never had the Disciples met with such a whirlewind , such a furious storm before . The Devil desired but to have the winnowing of them in that day , and so would have sifted and winnowed them , that their faith had utterly failed , had not Christ secured it by his Prayer for them . So that it was an extraordinary tryal that was upon them . Thirdly , And lastly , that which concurred to their shameful relapse , as a special cause of it was the remaining corruptions that were in their hearts yet unmortified . Their knowledge was but little . And their faith not much . Upon the account of their weakness in grace , they were called little ones in the Text. And as their graces were weak , so their corruptions were strong . Their Unbelief and carnal fears grew powerfully upon them . Do not censure them , Reader , in thy thoughts , nor despise them for this their weakness . Neither say in thy heart , had I been there as they were , I would never have done as they did . They thought as little of doing what they did , as you or any of the Saints do , and as much did their souls detest and abhor it : but here thou maist see whither a soul that fears God may be carried , if his corruptions be irritated by strong temptations , and God withholds usual influences . Fourthly , and Lastly , Let us view the issue of this sad apostacy of theirs . And you shall find it ended far better than it began . Though these Sheep were scattered for a time , yet the Lord made good his promise , in turning his hand upon these little ones to gather them . The morning was overcast , but the evening was clear . Peter repents of his perfidious denial of Christ , and never denied him more . All the rest likewise returned to Christ , and never forsook him any more . He that was afraid at the the voice of a Damsel , afterwards feared not the frowns of the mighty . And they that durst not own Christ now , afterward confessed him openly before Councils , and rejoyced that they were counted worthy to suffer for his sake , Act. 5.41 . They that were now as timerous at Hares , and started at every sound , afterwards became as bold as Lyons , and feared not any danger , but sealed their confession of Christ with their blood . For though at this time they forsook him , it was not voluntarily , but by surprizal . Though they forsook , him , they still loved him ; though they fled from him , there still remained a gratious principle in them , the root of the matter still was in them , which recovered them again . To conclude , though they forsook Christ , yet Christ never forsook them ; he loved them still : go tell the Disciples , and tell Peter that he goeth before you into Galilee , Mark 16.7 . q. d. let them not think that I so remember their unkindness , as to own them no more : no I love them still . The use of this is contained in the following Inferences . Inference 1. Did the Disciples forsake Christ though they had such strong perswasions and resolutions never to do it , then we see , That self-confidence is a sin too incident to the best of men . They little thought their hearts would have proved so base and deceitful , as they found them to be when they were tried . Though all men forsake thee ( saith Peter ) yet will not I. Good man , he resolved honestly , but he knew not what a feather he should be in the wind of Temptation , if God once left him to his own fears . Little reason have the best of Saints to depend upon their inherent grace , let their stock be as large as it will. The Angels left to themselves , quickly left their own habitation , Iude 6. upon which one well observes , that the best of created perfections are of themselves defectible . Every excellency without the prop of divine preservation , is but a weight , which tends to a fall . The Angels in their innocency were but frail , without Gods sustentation ; even grace it self is but a creature , and therefore purely dependent . 'T is not from its being and nature , but from the assistance of some thing without it , that it 's kept from annihilation . What becomes of the stream , if the fountain supply it not ? What continuance hath the reflection in the glass , if the man that looks into it turn away his face ? The constant supplies of the spirit of Jesus Christ , are the food , and fewel of all our graces . The best men , will shew themselves but men , if God leave them . He who hath set them up , must also keep them up . It 's safer to be humble with one Talent , than proud with ten . Yea , better to be a humble worm , than a proud Angel. Adam had more advantage to maintain his station , than any of you . For though he were left to the liberty of his own mutable and self-determining will , yet he was created upright , and had no inherent corruption to endanger him , yet fell . And shall we be self-confident after such instances of humane frailty ! Alas , Christian ! what match art thou for principalites and powers , and spiritual wickedness ! Be not high-minded , but fear . When you have considered well the example of Noah , Lot , David and Hezekiah , men famous and renowned in their generations , who all fell by temptations ; yea , and that when one would think they had never been better provided to cope with them . Lot fell after , yea presently after the Lord had thrust him out of Sodom , and his eyes had seen the direful punishment of sin . Hell as it were rained upon them out of Heaven . Noah in like manner , immediately after Gods wonderful , and astonishing preservation of him in the Ark ; when he saw a world of men and women perishing in the floods , for their sins . David after the Lord had setled the Kingdom on him , which for sin he rent from Saul , and given him rest in his house . Hezekiah was but just up from a great sickness , wherein the Lord wrought a wonderful salvation for him . Did such men , and at such times , when one would think no temptations should have prevailed , fall ; and that so fouly . Then let him that thinks he standeth , take heed lest he fall . O be not high-minded , but fear . Inference 2. Did Christ stand his ground and go through with his suffering-work , when all that had followed him forsook him . Then a resolved adherence to God and duty , though left alone , without company or encouragement , is Christ-like , and truly excellent . You shall not want better company than that which hath forsaken you in the way of God. Elijah complains , 1 Kings 19.10 . They have forsaken thy Covenant , thrown down thine Altars , and slain thy Prophets with the sword ; and I , even I only am left , and they seek my life , to take it away . And yet all this did not damp , or discourage him in following the Lord ; for still he was very jealous for the Lord God of Hosts . Paul complains , 2 Tim. 4.16 . At my first answer no man stood by me , all men forsook me : nevertheless the Lord stood with me . And as the Lord stood by him , so he stood by his God alone , without any aids or support from men . How great an Argument of integrity is this ! He that professes Christ for company , will also leave him for company . But to be faithful to God , when forsaken of men ; to be a Lot in Sodom , a Noah in a corrupted generation ; oh how excellent is it ! 'T is sweet to travel over this Earth to Heaven in the company of the Saints that are bound thither with us , if we can ; but if we can meet no company , we must not be discouraged to go on . It 's not unlike but before you have gone many steps farther , you may have cause to say as one did once , never less alone , than when alone . Inference 3. Did the Disciples thus forsake Christ , and yet were all recovered at last , Then though believers are not priviledged from back-slidings , yet they are secured from final apostacy , and ruine . The new creature may be sick , it cannot die . Saints may fall , but they shall rise again . Mica . 7.8 . The highest flood of natural zeal , and resolution may ebb , and be wholly dried up ; but saving grace is a well of water , still springing up into everlasting life , Ioh. 4.14 . Gods unchangeable Election , the frame and constitution of the New Covenant , the meritorious and prevalent intercession of Jesus Christ does give the believer abundant security against the danger of a total , final apostacy . My Father which gave them me ( saith Christ ) is greater than all ; and none is able to pluck them out of my Fathers hand , Joh. 10.29 . And again , the foundation of God standeth sure having this seal ; the Lord knoweth who are his , 2 Tim. 2.19 . Every person committed to Christ by the Father , shall be brought by him to the Father , and not one wanting . God hath also so framed and ordered the New Covenant , that none of those souls who are within the blessed clasp , and bond of it can possibly be lost . It 's setled upon immutable things : and we know all things are as their foundations be , Heb. 6.18 , 19. Among the many glorious promises contained in that bundle of promises , this is one , I will make an everlasting Covenant with them , that I will not turn away from them to do them good : but I will put my fear in their hearts , that they shall not depart from me . And as the fear of God in our hearts pleads in us against sin , so our potent Intercessor in the heavens pleads for us with the Father ; and by reason thereof we cannot finally miscarry , Rom. 8.34 , 35. Upon these grounds we may ( as the Apostle in the place last cited doth ) triumph in that full security which God hath given us : and say , what shall separate us from the love of God ? Understand it either of Gods to us , as Calvin , Beza and Martyr do ; or of our Love to God , Ambrose and Augustine do , it 's true in both senses , and a most comfortable truth . Inference 4. Did the Sheep flie when the Shepherd was smitten ; such men , and so many forsake Christ in the trial ? Then learn how sad a thing it is for the best of men to be left to their own carnal fears in a day of temptation ; This was it that made those good men shrink away so shamefully from Christ in that Trial : the fear of man brings a snare , Prov. 29.25 . in that snare these good souls were taken , and for a time held fast . Oh what work will this unruly passion make , if the fear of God do not overrule it ! Is it not a shame to a Christian , a man of faith to see himself out done by an Heathen ? Shall natural Conscience and courage make them stand , and keep their places in times of danger ; when we shamefully turn our backs upon duty , because we see duty and danger together ? When the Emperour Vespasian had commanded Fluidius Priscus not to come to the Senate , or if he did , to speak nothing but what he would have him . The Senator returned this brave and noble answer , that as he was a Senator , it was fit he should be at the Senate ; and if being there , he were required to give his advice , he would speak freely , that which his Conscience commanded him ; The Emperour threatning , that then he should die ; he returned thus , did I ever tell you that I was immortal ? Do you what you will , and I will do what I ought . It is in your power to put me to death unjustly , and in me to die constantly . O think , what mischiefs your fear may do your selves , and the discovery of them to others . O learn to trust God with your lives , liberties and comforts in the way of your duty ; and at what time you are afraid trust in him : and do not magnifie poor dust and ashes , as to be scared by their threats from your God and duty . The politick design of Satan herein is to affright you out of your Coverts where you are safe , into the net . I will enlarge this no farther , I have else where laid down fourteen Rules for the cure of this , in what of mine is publick . Inference 5. Learn hence , how much a man may differ from himself , according as the Lord is with him , or withdrawn from him . Christians do not only alwaies differ from other men , but sometimes from themselves also . Yea , so great is the difference betwixt himself and himself , as if he were not the same man. And where is he that doth not so experience it ? Sometimes bold and couragious , despising dangers , and bearing down all discouragements in the strength of zeal and love to God : at another time faint , feeble and discouraged at every petty thing . Whence is this but from the different administrations of the spirit , who sometimes gives forth more , and sometimes less of his gratious influence . Th●se very men that flincht now , when the spirit was more abundantly shed forth upon them , could boldly own Christ before the Council , and despised all dangers for his sake . A little dog if his Master be by , and encourage him , will venture upon a greater beast than himself . Though Peter stood at the door without , when the other Disciple , or one of the other Disciples , ( as the Syriack turns it , and Grotius approves it as the best ) that is one of the private Disciples that lived in Ierusalem ; went in so boldly , Ioh. 18.16 , 17. We are strong or weak , according to the degrees of assisting grace . So that as you cannot take the just measure of a Christian by one act , so neither must they judge of themselves , by what they sometimes feel in themselves . But when their spirits are low , and their hearts discouraged , they should rather say to their souls , hope in God , for I shall yet praise him : it 's low with me now , but it will be better . Inference 6. Was the sword drawn against the Shepherd , and he left alone to receive the mortal strokes of it ; How should all adore both the Iustice , and Mercy of God ; so illustriously displayed herein ! Here is the Triumph of Divine justice , and the highest Triumph that ever it had , to single forth the chief Shepherd ; the man that is Gods fellow ; and sheath its sword in his breast for satisfaction . No wonder it 's drawn and brandished with such a Triumph , awake rejoycingly , O sword , against my Shepherd , &c. for in this blood shed by it , it hath more glory than if the blood of all the men and women in the world had been shed . And no less is the mercy and goodness of God herein signalized , in giving the sword a commission against the man his fellow , rather than against us . Why had he not rather said , Awake , O sword , against the men that are my enemies ; shed the blood of them that have sinned against me , than smite the Shepherd , and only scatter the sheep . Blessed be God the dreadful sword was not drawn and brandished against our souls ; that God did not set it to our breasts ; that he had not made it fat with our flesh , and bathed it in our blood : that his fellow was smitten that his enemies might be spared . O what manner of love was this ! Blessed be God therefore for Jesus Christ , who received the fatal stroke himself ; and hath now so sheathed that sword in its scabbard , that it shall never be drawn any more against any that believe in him . Inference 7. Were the Sheep scattered , when the Shepherd was smitten ; Learn hence that the best of men know not their own strength , till they come to the trial . Little did these holy men imagine such a cowardly spirit had been in them , till temptation put it to the proof . Let this therefore be a caution for ever to the people of God. You resolve never to forsake Christ , you do well ; but so did these , and yet were scattered from him . You can never take a just measure of your own strength , till Temptation have tried it . 'T is said , Deut. 18.2 , 3. that God led the people so many years in the wilderness , to prove them ; and to know ( i. e. ) ( to make them know ) what was in their hearts . Little did they think such unbelief , murmurings , discontents , and a spirit bent to backsliding , had been in them ; till their straights in the wilderness gave them the sad experience of these things . Inference 8. Did the dreadful sword of Divine Justice smite the Shepherd , Gods own fellow ; and at the same time the flock from whom all his outward comforts arose , were scattered from him ? Then learn , that the holiest of men have no reason either to repine , or despond ; though God at once should strip them of all their outward and inward comforts together . He that did this by the man his fellow , may much rather do it by the man his friend . Smite my Shepherd ; there 's all comfort gone from the inner man. Scatter the Sheep ; there 's all comfort gone from the outward man. What refreshments had Christ in this world , but such as came immediately from his Father , or those holy ones now scattered from him ? In one day he● seth both heavenly , and earthly comforts . Now as God dealt by Christ , he may at one time or other deal with his people . You have your comforts from Heaven ; so had Christ , in a fuller measure than ever you had , or can have . He had comforts from his little flock , you have your comforts from the society of the Saints , the Ordinances of God , comfortable Relations , &c. Yet none of these are so firmly setled upon you , but you may be left destitute of them all in one day . God did take all comfort from Christ , both outward , and inward ; and are you greater than he ? God sometimes takes outward , and leaves inward comfort ; sometimes he takes inward , and leaves outward comfort : but time may come when God may strip you of both . This was the case of Iob , a favorite of God , who was blessed with outward , and inward comforts . Yet a time came when God stript him of all , and made him poor to a Proverb , as to all outward comfort ; and the venom of his arrows drank up his spirit , and the inward comforts thereof . Should the Lord deal thus with any of you , how seasonable and relieving will the f●llowing considerations be ? First , Though the Lord deal thus with you , yet this is no new thing , he hath dealt so with others , yea with Jesus Christ that was his fellow . If these things were done in the green tree , in him that never deserved it for any sin of his own ; how little reason have we to complain ? Nay , Secondly , Therefore did this befall Jesus Christ before you , that the like condition might be sanctified to you , when you shall be brought into it . For therefore did Jesus Christ pass through such varieties of conditions ; on purpose that he might take away the curse , and leave a blessing in those conditions , against the time that you should come into them . Moreover , Thirdly , Though inward comforts and outward comforts were both removed from Christ in one day , yet he wanted not support in the absence of both . How relieving a consideration is this ! Ioh. 16.32 . Behold ( saith he ) the hour cometh , yea is now come that ye shall be scatter●d every man to his own , and shall leave me alone : And yet I am not alone , because the Father is with me . With me by way of support , when not by way of comfort . Thy God ( Christian ) can in like manner support thee , when all sensible comforts shrink away together from thy soul , and body in one day . Lastly , It deserves a remark , that this comfortless forsaken condition of Christ , immediately preceded the day of his greatest glory and comfort . Naturalists observe the greatest darkness is a little before the dawning of the morning . 'T was so with Christ , it may be so with thee . It was but a little while and he had better company than theirs that forsook him . Act therefore your faith upon this , that the most glorious light usually follows the thickest darkness . The louder your Groans are now , the louder your Triumphs hereafter will be . The Horror of your present , will but add to the Lu●ter of your future state . The TWENTY NINTH SERMON . ISAI . LIII . VII . He was oppressed , and he was afflicted ; yet he opened not his mouth . He is brought as a Lamb to the slaughter , and as a Sheep before her Shearers is dumb ; so he opened not his mouth . HOW our Lord Jesus Christ carried on the work of our Redemption in his humbled state , both in his incarnation , life and death , hath in part been discovered in the former Sermons . I have shewed you the kind or nature of that death he died : and am now engaged by the method proposed , to open the manner of his death . The solitariness or loneliness of Christ in his sufferings , was the subject of the last Sermon . The patience and meekness of Christ in his sufferings , comes in order to be opened in this . This Chap●er treats wholly of the sufferings of Christ ; and the blessed fruits thereof . Hornebeck tells us of a Learned Jew that ingeniously confessed this very Chapter converted him to the Christian Faith. And such del●ght he had in it , that he read it more than a thousand times over . Such is the clearness of this Prophesie , that he who Pen'd it , is deservedly stiled the Evangelical Prophet . I cannot allow time to analize the Chapter , but my work lying in the seventh verse , I shall speak to these two branches or par●s of it , viz. The grievous sufferings of Christ , and the glorious ornament he put upon them . First , Christs grievous sufferings ; he was afflicted , and he was oppressed , brought to the slaughter , and shorn as a sleep ( i. ● . ) he lost both fleece and blood . Life and the comforts of Lif● . He was oppressed , the word signifies both to Answer and oppress , humble or depress . The other word rendred afflicted , signifies to exact and afflict , and so implys Christ to stand before God , as a surety before the Creditor ; who exacts the utmost satisfaction from him , by causing him to suffer according to the utmost rigour and severity of the Law. It did not suffice that he was shorn as a Sheep , ( i. e. ) that he was stript and deprived o● his riches , ornaments , and comforts ; but his blood and life must go for it also . He is brought to the slaughter . These were his grievous Sufferings . Secondly , Here is the glorious ornament he put upon those grievous sufferings , even the ornament of a meek , and patient Spirit . He opened not his mouth . But went as a sheep to be shorn , or a Lamb to the slaughter . The Lamb goes as quietly to the slaughter-house , as to the fold . By this lively and lovely similitude the patience of Christ is here expressed to us . Yet Christs du●●ness and silence is not to be understood Simply , and universally ; as though he spake nothing at all when he suffered : for he uttered many excellent and weighty words upon the Cross , as you shall hear in the following Discourses ; but it must be understood respectively , ( i. e. ) he never opened his mouth repiningly , passionately , or revengefully u●●er his greatest tortures and highest provocations . Whence the no●e is . DOCT. That Iesus Christ supported the burden of his sufferings , with admirable patience , and meekness of Spirit . It is a true observation , that meekness inviteth injury , but allways to its own cost . And it was evidently verified in the sufferings of Christ. Christs meekness triumphed over the affronts and injuries of his enemies , much more than they triumphed over him . Patience never had a more glorious triumph , than it had upon the Cross. The Meekness and Patience of his Spirit amidst injuries and provocations , is excellently set forth in 1 Pet. 2.22 , 23. Who did no Sin , neither was guile found in his mouth . Who when he was reviled , reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously . In this point we have these three things to open Doctrinally . First , the burden of sufferings , and provocations that Jesus Christ was oppressed with . Secondly , the meekness , and admirable patience with which he supported that burden . Thirdly , the causes and grounds of that perfect patience which he then exerc●sed . First , The burden of sufferings and provocations which Christ supported was very great . For on him met all sorts and kinds of trouble at once , and those in their highest degrees and fullest strength . Troubles in his soul , and these were the soul of his troubles . His soul was laden with Spiritual horrors and troubles as deep as it could swim , Mar. 14.33 . He began to be sore amazed and very heavy . The wrath of an infinite dreadful God beat him down to the dust . His body full of pain and exquisite tortures in every part . Not a member or sense but was the ●eat and subject of torment . His name and honour suffered the vilest indignities , blasphemies , and horrid reproaches that the mal●gnity of Satan , and wicked men could belch our against it . He was call'd a Blasphemer , Seditions , one that had a Devil , a Glutton● a Wine-bibber , a friend of Publicans and Hariots . The Carpenters Son , this fellow . He that was Gods Fellow as you heard lately , now this Fellow . Contempt was poured upon all his Offices . Upon his Kingly Office , when they crowned him with Thorns , arrayed him in purple , bowed the knee in mockery to him , and cry'd hail King of the Jews . His Prophetical Office , when they blinded him , and then bid him Prophesie who smote him . His Priestly Office , when they reviled him upon the Cross , saying , he saved others , himself he cannot save . They scourged him . Spit in his face . Smote him on the head and face . Besides the very kind of death they put him to was reproachful and ignominious ; as you heard before . Now all this , and much more than this ; meeting at once upon an innocent , and dignified person . One that was greater than all . That lay in the bosom of God. And from eternity had his smiles and honours . Upon one that could have crushed all his enemies as a moth : I say for him to bear all this without the least discomposure of Spirit , or breach of Patience , is the highest triumph of Patience that ever was in the world . It was one of the greatest wonders of that wonderful day . Secondly , And that is the next thing we have to consider , even this almighty patience and unpattern'd meekness of Christ , supporting such a burden with such evenness and steadiness of spirit . Christian patience or the grace Patience , is an ability or power to suffer hard and heavy things , according to the will of God. It is a power , and a glorious power that strengthens the suffering Soul to bear . It is our passive fortitude , Col. 1.11 . Strengthened with all might , according to the glorious power , unto all patience , and long suffering with Ioyfulness , ( i. e. ) strengthened with a might or power , corresponding to the glorious power of God himself . Or such as might appear to be the proper impress and image of that divine power , which is both its principle and pattern . For the Patience which God exercises towards sinners that daily wrong and load him , is call'd power , and great power , Num. 14.17 . Let the power of my Lord be great , as thou hast spoken , saying , the Lord is long Suffering , forgiving , &c. Hence it 's observed , Prov. 24.10 . That the loss or breaking of our patience under adversity argues a decay of strength in the soul. If thou faint in the day of adversity , thy strength is small . It 's a power or ability in the soul to bear hard , heavy , and difficult things . Such only are the objects of patience . God hath several sorts of burdens to impose upon his people . Some heavier , others lighter . Some to be carried but a few hours , others many days . Others all our days . Some more spiritual bearing upon the Soul. Some more external , touching or punishing the flesh imediatly ; and the spirit by way of Sympathy . And sometimes both sorts are laid on together . So they were at this time on Christ. His Soul burdened as deep as it could swim . Full of the sence , the bitter sence and apprehension of the wrath of God. His Body fill'd with tortures . In every member , and sence , grief took up his lodging . Here was the highest exercise of Patience . It 's a power to bear hard and heavy things according to the Will of God. The involving of that respect differs patience the Christian grace , from patience the Moral Vertue . So the Apostle describes it , 1 Pet. 4.19 . Let them that suffer according to the will of God , &c. ( i. e. ) who exercise patience gratiously , as God would have them . And then our patience is , ( as Christs most exactly was ) according to the will of God , when it is as extensive , as intensive , and as protensive as God requires it to be . First , When it is as extensive as God would have it . So was Christs patience . It was a patience that stretched , and extended it self to all and every trouble and affliction , that came upon him . Troubles came upon him in troops , in multitudes . It 's said , Psal. 40.12 . Innumerable evils have compassed me about . Yet he found patience enough to receive them all . It is not so with us . Our patience is often worn out . And like fick people we fancy if we were in another Chamber , or Bed it would be better . If it were any other trouble than this , we could bear it . Christ had no exceptions at any burden his Father would lay on . His patience was as large as his trouble , and that was large indeed . Secondly , It 's then according to the will of God when it is as intensive as God reuqires it to be , ( i. e. ) in the Apostles phrase , Iam. 1.4 . When it hath it's perfect work , or exercise , when it 's not only extended to all kinds of troubles ; but when it works in the highest and most perfect degree . And then may patience be said to be perfect ( as it was in Christ ) when it is plenum sui , & prohibens alieni , full of it self , and exclusive of its opposites . Christs patience was full of its self , ( i. e. ) it included all that belonged to it . It was full of submission , peace , and serenity , full of obedience and complacency in his Fathers Will. He was in a perfect calm . As a Lamb or Sheep ( saith the Text ) that houls not , opposes not , but is dumb and quiet . And as his external behaviour , so his internal frame and temper of soul was most serene and cal●● . Not one repining thought against God. Not one revengeful thought against man once ru●●led his Spirit . Father forgive them , for they know not what they do , was all the hurt he wisht his worst enemies . And as it included all that belonged to it , so his perfect patience excluded all its opposites . No discontents , murmurings , despondencies had place in his heart . So that his patience was a most intensive , perfect patience . And as it was as extensive , and as intensive , so it was , Thirdly , As Pr●tensive as God required it to be , ( i. e. ) it held out to the end or his ●ryal . He did not faint at last . His ●roubles did not out-live his patience . He indeed was strengthened with all might unto all patience , and long-suffering . This was the patience of Christ our perfect pattern . He had not only patience , but Longanimity , Thirdly , In the last place let us inquire into the grounds and reasons of this his most perfect patience . And if you do so , you shall find perfect Holiness , Wisdom Foreknowledge , Faith , Heavenly mindedness , and obedience at the root of this his perfect Patience . First , This admirable patience and meekness of Christ , was the fruit and off-spring of his perfect Holiness . His nature was free from those corruptions , that ours groan and labour under ; otherwise he could never have carryed it at this rate . Take the meek Moses , who excell'd all others in that grace ; and let him be tryed in that very grace , wherein he excells , and see how unadvisedly he may speak with his Lips , Psal. 106.33 . Take a Iob , whose famous patience is trumpeted , and resounded over all the world ; ye have heard of the patience of Iob. And let him be tryed by outward , and inward troubles meeting upon him in one day ; and even a Iob may curse the day when he was born . Envy , revenge , discontent , despondencies , are weeds naturally springing up in the corrupt soil of our sinful natures . I saw a little Child grow pale with envy , said Austin . And the Spirit that is in us lusteth unto envy , ( saith the Apostle ) Iam. 4.5 . The principles of all these evils being in our natures , they will shew themselves in time of Tryal . The old man is fretful and passionate . But it was otherwise with Christ. His nature was like a pure Christal Glass full of pure Fountain water ; which though shaken and agitated never so much , cannot shew , because it hath no dregs . The Prince of this world cometh , and hath nought in me , Joh. 14.30 . No principle of corruption , for a handle to temptation . Our High Priest was holy , harmless , undefil'd , separate from sinners , Heb. 7.26 . Secondly , The Meekness and Patience of Christ proceeded from the infinite wisdom with which he was filled . The wiser any man is , the more patient he is . Hence meekness the fruit , is denominated from patience , the root that bears it , Iam. 3.13 . The meekness of wisdom . And anger is lodged in folly , as its proper cause , Eccles. 7.9 . Anger resteth in the bosom of fools . Seneca would allow no place for passion in a wise mans breast . Wise men use to ponder , consider and weigh things deliberately , in their Judgements , before they suffer their affections and passions to be stirred and engaged . Hence comes the constancy and serenity of their Spirits . As wise Solomon hath observed , Prov. 17.27 . A man of understanding is of an excellent ( or as the Hebrew is ) a cool Spirit . Now wisdom filled the soul of Christ. He is wisdom in the abstract , Pov. 8. In him are hid all the treasures of wisdom , Col. 2.3 . Hence it was that he was no otherwise moved with the revilings and abuses of his enemies , than a wise Physitian is with the impertinencies of his distempered and crazy patient . Thirdly , And as his patience flowed from that his perfect wisdom and knowledge , so also from his foreknowledge . He had a perfect prospect of all those things from eternity , which befell him afterwards . They came not upon him by way of surprizal . And therefore he wondered not at them when they came , as if some strange thing had happened . He foresaw all these things long before , Mark. 8.31 . And he began to teach them that the Son of man must suffer many things , and be rejected of the Elders , and chief Priests , and Scribes , and be killed . Yea , he had compacted and agreed with his Father to endure all this for our sakes , before he assum'd our flesh . Hence Isay 50.6 . I gave my back to the siniters , and my cheeks to them that pulled off the hair . I hid not my face from shame and spitting . Now look as Christ in Iob. 16.4 . obviates all future offences his Disciples might take at sufferings for his sake , by telling them before hand , what they must expect . These things ( saith he ) I told you , that when the time shall come ye may remember that I told you of them . So he foreknowing what himself must suffer , and had agreed so to do , he bare those sufferings with singular Patience . Iesus therefore knowing all things that should come upon him , went forth and said unto them , whom seek ye ? Joh. 18.4 . Fourthly , As his patience sprang from his foreknowledge of his sufferings ; so from his Faith which he exercised under all that he suffered in this world . His Faith looked through all those black and dismal clouds , to the joy proposed , Heb. 12.2 . He knew that though Pilate condemned , God would Justifie him , Isa. 50.4 , 5 , 6 , 7 , 8. And he set one over against the other . He ballanced the glory into which he was to enter , with the sufferings through which he was to enter into it . He acted Faith upon God for divine support and assistance under sufferings ; as well as for glory the fruit and reward of them , Psal. 16.7 , 8 , 9 , 10 , 11. I have set ( or as the Apostle varies it ) I foresaw the Lord always before me , because he is at my right hand I shall not be moved . Therefore my heart is glad , and my glory rejoyceth . There 's Faith acted by Christ for strength to carry him through . And then it follows , My flesh also shall rest in hope , for thou wilt not leave my soul in Hell , neither wilt thou suffer thine holy one to see corruption . Thou wilt shew me the path of Life . In thy presence is fullness of Ioy , at thy right hand there are pleasures for ever more . There 's his Faith acting upon the glory into which he was to enter , after he had suffered these things . This fill'd him with peace . Fifthly , As his Faith eyeing the glory into which he was passing , made him endure all things ; so the Heavenliness of his Spirit also fill'd him with a Heavenly tranquility , and calmness of Spirit under all his abuses , and injuries . It 's a certain truth , that the more heavenly any mans spirit is , the more sedate , composed , and peaceful . As the higher Heavens ( saith Seneca ) are more ordinate , and tranquil . There are neither clouds , nor winds , storms , nor tempests , they are the inferior Heavens that lighten , and thunder . The nearer the earth the more tempestuous , and unquiet . Even so the sublime and heavenly mind , is placed in a calm and quiet station Certainly that heart which is sweetned frequently with heavenly delightful communion with God , is not very apt to be imbittered with wrath or soured with revenge against men . The peace of God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appease and end all strifes and differences as an Umpire . So much that word , Col. 3.15 . Imports . The heavenly spirit marvelously affects a sedate and quiet breast . Now , never was there such a heavenly soul on earth , since man inhabited it , as Christ was . He had most sweet and wonderful communion with God. He had meat to eat , which others , yea , and those his greatest intimates , knew not of . The Son of Man was in heaven upon earth , Ioh. 3.13 . Even in respect of that blessed heavenly communion he had with God , as well as in respect of his immense Deity . And that his heart was in heaven , when he so patiently endured and digested the pain and shame of the Cross ; is evident from Heb. 12.2 . For the Ioy set before him , he endured the Cross , despised the shame . See where his eye and heart was , when he went as a Lamb to the slaughter . Sixthly , And lastly , as his meekness and patience sprang from the heavenliness and sublimity of his spirit : so , from the compleat and absolute obedience of it to his Fathers will and pleasure . He could most quietly submit to all the will of God , and never regret at any part of the work assign'd him by his Father . For you must know that Christs death in him was an act of obedience , he all along eyeing his Fathers command and counsel in what he suffered , Phil. 2.7 , 8. Ioh. 18.11 . Psal. 40.6 , 7 , 8. Now look as the eyeing and considering of the hand of God in an affliction , presently becalms and quiets a gracious soul ; as you see in David , 2 Sam. 16.11 . Let him alone , it may be God hath bid him curse David : so much more it quieted Jesus Christ , who was privy to the design and end of his Father , with whose will he all along complyed ; looking on Jews , and Gentiles but as the Instruments ignorantly fulfilling Gods pleasure , and serving that great design of his Father . This was his patience , and these the grounds of it . Vse . I might variously improve this point but the direct and main Use of it is to press us to a Christ-like patience in all our sufferings , and troubles . And seeing in nothing we are more generally defective ; and that defects of Christians herein , are so prejudicial to Religion , and uncomfortable to themselves : I resolve to wave all other Uses , and spend the remaining time wholly upon this branch . Even a perswasive to Christians unto all patience , in tribulations . To imitate their Lamb-like Saviour . Unto this ( Christians ) you are expresly call'd , 1 Pet. 2.21.22 . Because Christ also suffered for us , leaving us an example ; that we should follow his steps . Who did no sin , neither was guile found in his mouth ; who when he was reviled , reviled not again ; when be suffered he threatned not ; but committed himself to him that Iudgeth righteously . Here 's your pattern . A perfect pattern . A lovely and excellent pattern . Will you be perswaded to the imitation of Christ herein ? Methinks I should perswade you to it . Yea every thing about you perswades to patience in your sufferings , as well as I. Look which way you will , upward or downward , inward or outward , backward or forward , to the right hand or to the left ; You shall find all things perswading and urging the Doctrine of Patience upon you . First , Look upward , when tribulations come upon you . Look to that Soveraign Lord , that commissionates and sends them upon you . You know troubles do not rise out of the dust , nor spring out of the ground , but are framed in heaven , Ier. 18.11 . Behold I frame evil , and devise a device against you . Troubles and afflictions are of the Lords framing , and devising to reduce his wandering people to himself . Much like that device of Absalom in setting Ioabs field of Corn on fire to bring Ioab to him , 2 Sam. 14.30 . in the frame of your afflictions you may observe much of divine wisdom in the choice , measure , and season of your troubles . Soveraignty in electing the instruments of your affliction . In making them as afflictive as he pleaseth . And in making them obedient both to his call in coming , and going when he pleaseth . Now could you in times of trouble look up to this Soveraign hand , in which your souls , bodies , and all their comforts and mercies are ; how quiet would your hearts be ! Psal. 39.9 . I was dumb , and opened not my mouth because it is thy doing , 1 Sam. 3.18 . It is the Lord , let him do what seemeth him good . O when we have to do with men , and look no higher ; how do our Spirits swell and rise with revenge , and impatiency ▪ But if you once come to fee that man as a Rod in your Fathers hand , you will be quiet , Psal. 46.10 . Be still , and know that I am God , q. d. consider with whom you have to do . Not with your fellow , but with your God , who can puff you to destruction , with one blast of his mouth . In whose hand you are , as the clay in the potters hand . It is for want of looking up to God in our troubles , that we fret , murmur , and despond at the rate we do . Secondly , Look downward , and see what is below you , as well as up to that which is above you . You are afflicted , and you cannot bear it . Oh! no trouble like your trouble ! Never man in such a case as you are . Well , well , cast the eye of your mind downward , and see who lie much lower than you . Can you see none on earth in a more miserable state than your selves ? Are you at the very bottom , and not a man below you ? Sure there be thousands in a sadder case than you on earth . What is your affliction ? Have you lost a relation ? Others have lost all . Have you lost an Estate , and are become poor ? Well , but there be some you read of , Iob 30.4 , 5 , 6 , 7. Who cut up Mallows by the bushes , and Iuniper roots for their meat . They are driven forth from among men , they cryed after them as after a Thief . They dwell in the cliffs of the Vallies , in caves of the earth , and in the Rocks . Among the bushes they brayed , under the Nettles they were gather'd together . What difference as to manner of Life , do you find between the persons here described , and the wild beasts , that herd together in desolate places ? Are you persecuted and afflicted for Christs sake ? What think you of their sufferings , Heb. 11.36 , 37. Who had trial of cruel mockings , yea , moreover of bonds and imprisonments ; they were stoned , they were sawn asunder , were tempted , were slain with the Sword , they wandered about in Sheep-skins , and Goat-skins , being destitute , afflicted , tormented . And are you better than they ? I know not what you are , but I am sure these were such of whom the World was not worthy , vers . 38. Or are your afflictions more spiritual , and inward ? Say not the Lord never dealt more bitterly with the soul of any , than he hath with yours . What think you of the case of David , Heman , Iob , Asaph whose doleful crys by reason of the terrors of the Almighty , are able to melt the stoniest heart that reads their stories ? The Almighty was a terror to them . The Arrows of God were within them . They roared by reason of the disquietness of their hearts . Or are your afflictions outward , and inward together ? An afflicted soul , in an afflicted body ? Are you fallen like the Ship in which Paul sailed , into a place where two Seas meet ? Well , so it was with Paul , Iob , and many other of those worthies gone before you . Sure you may see many on earth , who have been , or are in far lower and sadder states than your selves . Or if not on earth , doubtless you will yield there are many in Hell , who would be glad to exchange conditions with you , as bad as you think yours to be . And were not all these moulded out of the same Lump with you ? Surely if you can see any creature below you , especially any reasonable being ; you have no reason to return so ungratefully upon your God , and accuse your maker of severity ; or charge God foolishly . Look down , and you shall see grounds enough to be quiet . Thirdly , Look inward , you discontented Spirits , and see if you can find nothing there that may quiet you . Cast your eye into your own hearts . Consider either the corruptions , or the graces that are there . Cannot you find weeds enough there , that need such winter weather as this to rot them ? Hath not that proud heart need enough of all this to humble it ? That carnal heart need of such things as these , to mortifie it ? That backsliding , wandering heart need of all this , to reduce , and recover it to its God ? If need be , ye are in heaviness , 1 Pet. 1.6 . Oh Christian , didst thou not see need of this before thou camest into trouble ? Or hath not God shewn thee the need of it since thou wast under the Rod ? It 's much thou shouldst not see it : but be assured , if thou dost not , thy God doth . He knows thou wouldst be ruined for ever , if he should not take this course with thee . Thy corruptions require all this to kill them . Thy Lusts will take all this , it may be more than this ; and all little enough . And as your corruptions call for it , so do your Graces too . Wherefore think ye the Lord planted the principles of Faith , Humility , Patience , &c. in your Souls ? What , were they put there for nothing ? Did the Lord intend they should lie sleeping in their drowsy habits ? Or were they not planted there in order to exercise ? And how shall they be exercised without tribulations , can you tell ? Doth not tribulation work patience , and patience experience ; and experience hope ! Rom. 5.3 , 4. Is not the trial of your Faith much more pretious , than of Gold that perishes ? 1 Pet. 1.7 . O look inward , and you will be quiet . Fourthly , Look outward , and see who stands by , and observes your carriage under trouble . Are there not many eyes upon you ? Yea , many envious observers round about you ? It was Davids request , Psal. 5.8 . Lead me O Lord in thy righteousness , because of mine Enemies ; or as the Hebrew word there might be rendred , because of mine observers , or watchers . There 's many an envious eye upon you . To the wicked there can scarcely be an higher gratification and pleasure , than to see your carriage under trouble , so like their own . For hereby they are confirmed in their prejudices against Religion , and in their good opinion of themselves . These may talk and profess more than we , but when they are tryed , and put to it ; it appears plainly enough , their Religion enables them to do no more than we do . They talk of Heavens glory , and their future expectancies ; but it is but talk , for it 's apparent enough their hopes cannot ballance a small affliction , with all the happiness they talk of . Oh how do you dishonour Christ before his enemies ! when you make them think all your Religion lies in talking of it . Consider who looks on . Fifthly , Look , backward , and see if there be nothing behind you that may hush and quiet your impatient Spirits . Consult the multitude of experiences past , and gone . Both your own , and others . Is this the first straight that ever you were in ? if so , you have reason to be quiet , yea , to bless God that hath spared you so long , when others have had their days fill'd up with sorrow . But if you have been in troubles formerly , and the Lord hath helped you ; if you have past through the fire , and not been burnt . Through the waters , and not drowned . If God hath stood by you , and hitherto helped you . O what cause have you to be quiet now , and patiently wait for the salvation of God ? Did he help you then , and cannot he do so now ? Did he give waters , and cannot he give bread also ? Is he the God of the Hills only , and not the God of the Vallies also ? O call to mind the days of old , the years of the right hand of the most high , These things I recall to my mind , therefore have I hope , Lam. 3.21 . Have you kept no records of past exp●riences ● How ungrateful then have you been to your God , and how injurious to your selves , if you have read them over in such a day as this , for to that end they were given you . O when you shall consider what a God he hath been to you , at a pinch . How faithfully Iehovah , ereth hath stood by you . That this is not the first time your hearts and hopes have been Low , as well as your condition ; and yet God hath raised you again , surely you will find your present troubles made ligh● , by a glance back upon your past experiences . Sixthly , Look forward , to the end of your troubles ; yea look to a double end of them , the end of their duration , and the end of their operation . Look ye to the end of their duration , and that 's fast by you . They shall not be everlasting troubles , if you be such as fear the Lord. The God of all Grace , who hath call'd us into his eternal glory , by Iesus Christ , after that ye have [ suffered a while , ] make you perfect , 1 Pet. 5.10 . These light afflictions are but for a moment , 2 Cor. 4.18 . It is no more comparatively with that vast eternity that is before you . Alas , what are a few days and nights of sorrows , when they are past ? Are they not swallow'd up as a spoonful of water in the vast Ocean ? But more especially look to the end of their operation . What do all these afflictions tend to , and effect ? Do they not work out an exceeding weight of Glory ? Are you not by them made partakers of his holiness ? Heb. 12. Is not this all the fruit to take away your sins ? What , and be impatient at this ! Fret and repine because God is this way perfecting your happiness ? O ungrateful soul ! Is this a due requital of that love , that disdains not to stoop to so Low an imployment , as to scoure and clense your souls ; that they might be shining vessels of honour , to all Eternity ! O look forward to the end of your troubles . The end of their duration , and operation . Seventhly , Look to the right hand , and see how you are shamed , convinced , and silenced by other Christians ; and it may be such too as never made that profession you have done ; and yet can not only patiently bear the afflicting hand of God ; but are blessing , praising , and admiring God under their troubles ; whilst you are sinning against , and dishonouring him under smaller ones . It may be you will find some poor Christians that know not where to have their next bread , and yet are speaking of the bounty of their God ; while you are repining in the midst of plenty . Ah , if there be any ingenuity in you , let this shame you . If this will not then Eighthly , Look to your left hand , and there you shall see a sad sight , and what one would think should quiet you . There you may see a company of wicked , graceless wretches , carrying themselves under their troubles , but too like your selves . What do they more , than fret and murmur , despond and sink ; mix sin with their afflictions , when the Rod of God is upon them ? It 's time for thee to leave off , when thou seest how near thou art come to them , whom thou hopest thou shalt never be ranked and numbred with . Reader , such considerations as these I am perswaded would be of singular use to thy soul at such a time , but above all , thine eyeing the great pattern of patience , Iesus Christ ; whose Lamb-like carriage under a trial with which thine is not to be named the same day , is here recommended to thee . Oh how should this transform thee into a Lamb , for meekness also ! The THIRTIETH SERMON . LUK. XXIII . XXXIIII Then said Iesus , Father forgive them ; for they know not what they do . THE manner in which Christ dyed hath already been opened in the Solitude , and Patience in which he dyed . The third to wit the Instructiveness of his Death , now follows , in these seven excellent and weighty sayings , which dropt from his blessed Lips upon the Tree ; whilst his sacred blood dropt on the earth from his wounded hands and feet ; so that on the Cross he exercised both his Priestly , and Prophetical Office together ; redeeming us by his blood , and instructing us by his words . These seven words of Christ upon the Cross are his last words , with which he breathed out his Soul. The last words of a dying man are remarkable , the Scripture puts a remark upon them , 2 Sam. 23.1 . Now these be the last words of David . How remarkable then are the last words of Christ ? These words are seven in number ; three directed to his Father , and four more to those about him . Of the former sort this is one , Father forgive them , &c. In which we have , first , the mercy desired by Christ , and that is forgiveness . Secondly , the persons for whom it is desired [ Them ] that is , those cruel and wicked persons that were now in brewing their hands in his blood . And Thirdly , the motive or argument urged to procure that mercy from his Father , for they know not what they do . First , The mercy prayed for , that is , forgiveness ; Father forgive . Forgiveness is not only a Mercy , a spiritual mercy , but one of the greatest mercys a soul can obtain from God. It is such a mercy that without it what ever else we have from God , is no mercy to us . So great a mercy is forgiveness , that David calls him blessed , or rather admires the blessednesses of him whose transgression is forgiven , whose sin is covered . This mercy , this best of mercys , he requests for them , Father forgive them . Secondly , The persons for whom he requests forgiveness , are the same that with wicked hands Crucified him . Their fact was the most horrid that ever was committed by men . They not only shed innocent blood , but the blood of God ; the best of mercys , is by him desired for the worst of sinners . Thirdly , The Motive or Argument urged to procure this mercy for them , is this , for they know not what they do . As if he should say , Lord , what these poor Creatures do , is not so much out of malice to me , as the Son of God ; but it is from their ignorance . Did they know who , and what I am , they would rather be nailed to the Cross themselves , than do it . To the same purpose the Apostle saith , 1 Cor. 2.8 . Whom none of the Princes of this world knew , for had they known it , they would not have Crucified the Lord of Glory . Yet this is not to be extended to all that had an hand in the death of Christ , but to the ignorant multitude ; among whom some of Gods Elect were , who afterwards believed in him , whose blood they spilt , Acts 3.17 . And now brethren , I wote that through ignorance ye did it . For them this Prayer of Christ was heard . Hence the Notes are , Doct. 1. That ignorance is the usual cause of enmity to Christ. Doct. 2. That there is forgiveness with God , for such as oppose Christ out of ignorance . Doct. 3. That to forgive enemies , and beg forgiveness for them , is the true Character and property of the Christian Spirit . These observations contain so much practical truth , that it will be worth our time , to open and apply them distinctly . DOCT. 1. That ignorance is the usual cause of enmity to Christ. These things ( saith our Lord ) will they do , because they have not known the Father , nor me , Joh. 16.3 . What things doth he mean ? Why , kill and destroy the people of God , and therein suppose they do God good service , ( i. e. ) think to oblige and gratifie the Father , by their butchering his Children . So Ier. 9.3 . They proceed from evil , to evil ; and have not known me saith the Lord , q. d. had they the knowledge of God , that would check and stop them in their ways of wickedness , and so Psal. 74.20 . The dark places of the earth , are full of the habitations of cruelty . Three things must be inquired into , sc. what their ignorance of Christ was . Whence it was . And how it disposed them to such enmity against him . First , What was their ignorance , who Crucified Christ ? Ignorance is twofold , simple , or respective . Simple ignorance is not supposeable in these persons , for in many things they were a knowing people . But it was a respective particular ignorance , Rom. 11.25 . Blindness in part , is happened to Israel . They knew many other truths , but did not know Jesus Christ. In that their eyes were held . Natural light they had . Yea , and Scripture light they had . But in this particular , that this was the Son of God , the Saviour of the world ; therein they were blind and ignorant . But how could that be ? Had they not heard at least of his miraculous works ? Did they not see how his Birth , Life , and Death squar'd with the Prophesies both in time , place , and manner ? Whence should this their ignorance be , when they saw or at least might have seen the Scriptures fulfill'd in him , and that he came among them in a time when they were big with expectations of the Messiah ! 'T is true indeed , they knew the Scriptures , and it cannot but be supposed the fame of his mighty works had reacht their ears ; but yet , First , Though they had the Scriptures among them , they misunderstood them ; and did not rightly measure Christ by that right rule . You find Ioh. 7.52 . How they reason with Nicodemus against Christ , Art thou also of Galilee ? Search , and see ; for out of Galilee ariseth no Prophet . Here is a double mistake . First , they supposed Christ to arise out of Galilee , whereas he was of Bethlehem , though much conversant in the parts of Galilee . And secondly , they thought because they could find no Prophet had arisen out of Galilee , therefore none should . Another mistake that blinded them about Christ , was from their conceit that Christ should not die , but live for ever , Ioh. 12.34 . We have heard out of the Law , that Christ abideth for ever ; and how sayest thou the Son of man must be lifted up ? Who is the Son of man ? That Scripture which probably they urge against the mortality of Christ , is Esa , 9.7 . Of the increase of his Government and peace there shall be no end , upon the Throne of David , &c. In like manner , Ioh. 7.27 . We find them in another mistake , We know this man whence he is , but when Christ cometh , no man knoweth whence he is . This likely proceeded from their misunderstanding of Mica . 5.2 . His going forth have been from of old , from everlasting . Thus were they blinded about the person of Christ by misinterpretations of Scripture-Prophesies . Secondly , Another thing occasioning their mistake of Christ was the outward meanness , and despisableness of his condition . They expected a pompous Messiah , one that should come with State , and Glory becoming the King of Israel . But when they saw him in the form of a Servant , coming in poverty , not to be ministred unto , but to minister : they utterly rejected him , We hid as it were our faces from him , he was despised , and we esteemed him not , Isa. 53.3 . Nor is it any great wonder these should be scandalized at his poverty . When the Disciples themselves , had such carnal apprehensions of his Kingdom , Mar. 10.37 , 38. Thirdly , Add to this their implicit faith in the Learned Rabbies and Doctors , who utterly misled them in this matter , and greatly prejudiced them against Christ. Lo ( say they ) he speaketh boldly , and they say nothing to him . Do the Rulers know inde●d that this is the very Christ ? They pinn'd their faith upon the Rulers sleeves , and suffer'd them to carry it whether they would . This was their ignorance , and these its causes . Thirdly , Let us see in the next place , how this disposed them to such enmity against Christ. And this it doth three ways , First , Ignorance disposes men to enmity and opposition to Christ , by removing those hinderances that would otherwise keep them from it . As checks and rebukes of conscience , by which they are restrain'd from evil ; but conscience binding and reproving in the Authority and vertue of the Law of God ; where that Law is not known , there can be no reproofs , and therefore we truly say , that ignorance is virtually every sin . Secondly , Ignorance enslaves and subjects the soul to the Lusts of Satan ; he is the Ruler of the darkness of this world , Eph. 6.12 . There is no work so base and vile , but an ignorant man will undertake it . Thirdly , Nay , which is more , if a man be ignorant of Christ , his truths , or people ; he will not only oppose and persecute ; but he will also do it conscientiously , ( i. e. ) he will look upon it as his duty so to do , Ioh. 16.3 . Before the Lord open'd Pauls eyes , he verily thought that he ought to do many things contrary to the name of Christ. Thus you have a brief account what , and whence their ignorance was , and how it disposed and prepar'd them for this dreadful work . Hence we learn , Inference 1. How falsly is the Gospel charged as the cause of discord and trouble in the world . 'T is not light , but darkness that makes men fierce and cruel . As light increases so doth peace , Isa. 11.6 , 9. The Wolf also shall dwell with the Lamb , and the Leopard lie down with the Kid ; and the Calf and the young Lyon , and the fatling together ; and a little Child shall lead them , they shall not hurt , nor destroy in all my holy mountain , for the earth shall be full of the knowledge of the Lord , as the waters cover the Sea. What a sad condition would the world be in without Gospel light ! All places would be dens of rapine , and mountains of prey . Certainly we owe much of our Civil Liberty , and outward tranquillity to Gospel light . If a sword , and variance at any time follow the Gospel , it 's but an accidental not a direct and proper effect of it . Inference 2. How dreadful is it to oppose Christ and his truths knowingly , and with opened eyes ? Christ pleads their ignorance as an Argument to procure their pardon . Paul himself was once fill'd with rage and madness , against Christ and his truths . It was well for him he did it ignoran●ly . Had he gone against his light and knowledge , there had been little hope of him , 1 Tim. 1.13 . I was a Blasphemer , a Persecutor ; and injurious ; but I obtained mercy , because I did it ignorantly , and in unbelief . I do not say it 's simply impossible for one that knowingly , and malitiously opposes and persecutes Christ and his people , to be forgiven , but it is not usual , Heb. 6.4 , 5. There are few instances of it . Inference 3. What an aweful Majesty sits upon the brow of holiness , that few dare to oppose it that see it ! There are few or none so daringly wicked , to fight against it with open eyes , 1. Pet. 3.13 . Who will harm you whilst ye are followers of that which is good , q. d. who dare be so hardy to set upon known godliness , or afflict and wrong the known friends of it . The true reason why many Christians speed so bad , is not because they are godly , but because they do not manifest the power of godliness more than they do . Their lives are so like the lives of others , that they are often mistaken for others . Cyprian brings in the wicked of his time thus scoffing at Professors . Behold they that boast themselves to be redeemed from the tyranny of Satan , and to be dead to the world ; how are they overcome by the Lusts of it , as well as other men . Look as the poverty and meanness of Christs outward condition was a ground of their mistake of him then , so the poverty and meanness of our love to God , heavenly mindedness , and mortification to this world , is a disguise to professors , and a cause why they are no more owned , and honoured in the Consciences of men at this day . For holiness manifested in its power , is so awefully glorious , that the Consciences of the vilest cannot but honour it , and do obeysance to it . Mark 6.20 . Herod feared John , for he was a just man. Inference 4. The enemies of Christ are objects of pity . Alas they are blind , and know not what they do . It 's pity that any other affection than pity , should stir in our hearts towards them . Were their eyes but open , they would never do as they do . We should look upon them as the Physitian doth upon his sick distempered Patient . Did they but see with the same light you do , they would be as far from hating Christ or his waies as you are Simul ac desinunt ignorare , desinunt odisse , as soon as they cease to be ignorant , they cease to hate saith Tertullian . Inference 5. How needful is it before we engage our selves against any person or way , to be well satisfied and resolved that it is a wicked person or practice that we oppose ? You see the world generally runs upon a mistake in this matter . O beware of doing you know not what . For though you do you know not what , Satan knows what he is doing for you . He blinds your eyes , and then sets you to work , knowing that if you should but see what you are doing , you would rather die , than do it . You may now do you know not what ; but you may afterward have time enough to reflect on , and lament what you have done . You may now do you know not what , and hereafter you may not know what to do . O beware therefore what you do . DOCT. 2. That there is forgiveness with God , for such as oppose Christ out of ignorance . If all manner of sin and blasphemy shall be forgiven to men , then this as well as others . Matth. 12.31 . We are not with Theophilact to understand that place of the certainty of pardon : much less with Origen of the desert of it : nor yet with Iansenius of the facility of it , but rather of the possibility of forgiveness . It shall be so to some , it may be so to you : even those whose wicked hands had crucified Christ , receive remission by that blood they shed . Act. 2.23 , 38. compared . I have two things here to do , First , To open the nature of forgiveness , and shew you what it is . Secondly , To evince the possibility of it , for such as mistakingly oppose Christ. For the First , Forgiveness is Gods gracious discharge of a believing penitent sinner , from the guilt of all his sin , for Christs sake . It 's Gods discharge : There is indeed a fraternal forgiveness , by which one man forgives another ; so far as he is interessed in the wrong , Luk. 6.37 . there is also a ministerial forgiveness , whereby the minister of Christ as his mouth , and in his name declares the pardon , or ministerially applies the promises of pardon to penitent offenders , Ioh. 20.23 . but none can absolutely , and properly forgive sin , but God only : Mark 2.7 . the primary and principal wrong is done to him : Psalm 51.4 . Against thee , thee only , ( i. e. ) thee mainly or especially , I have sinned . Hence sins are metonymically called debts , debts to God , Matth. 6.12 . not that we owe them to God , or ought to sin against him ; but as a pecuniary debt obliges him that owes it , to the penalty , if he satisfie not for it ; so do our sins . And who can discharge the Debtor , but the Creditor ? It 's a gratious act or discharge . 1 , even I am he that blotteth out thy transgression for mine own name sake , Isai. 43.25 . And yet sin is not so forgiven , as that God expects no satisfaction at all ; but as expecting none from us , because God hath provided a surety for us , from whom he is satisfied . Eph. 1.7 . In whom we have Redemption through his blood , the forgiveness of sins , according to the riches of his grace . It 's a gratious discharge from the guilt of sin . Guilt is that which pardon properly deals with . Guilt is an obligation to punishment . Pardon is the dissolving of that obligation . Guilt is a chain with which sinners are bound and fettered by the Law : pardon is that aqua-fortis that eats it asunder , and makes the prisoner a free-man . The pardoned soul is a discharged soul. Rom. 8.33 . Who shall lay anything to the charge of Gods Elect ? It 's God that justifieth , who shall condemn ? It 's Christ that died . It 's Gods discharge of a believing penitent sinner . Infidelity and impenitency are not only sins in themselves , but such sins as bind fast all other sins upon the soul. By him all that believe are justified from all things , Act. 10.43 . So Act. 3.19 . Repent therefore , that your sins may be blotted out . This is the method in which God dispenseth pardon to sinners . Lastly , It is for Christs sake we are discharged ; he is the meritorious cause of our remission . As God for Christs sake hath forgiven you , Eph. 4.32 . It 's his blood alone that meritoriously procures our discharge . This is a brief , and true account of the nature of forgiveness . Secondly , Now to evince the possibility of forgiveness , for such as ignorantly oppose Christ. Let these things be weighed . First , Why should any poor soul that is now humbled for its enmity to Christ in the daies of ignorance , question the possibility of forgiveness : when this effect doth not exceed the power of the cause ; nay when there is more efficacy in the blood of Christ the meritorious cause , than is in the effect of it . There 's power enough in that blood not only to pardon thy sins , but the sins of the whole world , were it actually applied . 1 Iohn 2.2 . There is not only a sufficiency , but also a redundancy of merit , in that pretious blood . Surely then thy enmity to Christ , especially before thou knewest him , may not look like an unpardonable iniquity in thine eyes . Secondly , And as this sin exceeds not the power of the meritorious cause of forgiveness ; so neither is it any where excluded from pardon , by any word of God. Nay , such is the extensiveness of the promise to believing penitents , that this case is manifestly included , and forgiveness tendered to thee in the promises ▪ Isai. 55.7 . Let the wicked forsake his way , and the unrighteous man his thoughts ; and let him return unto the Lord , and he will have mercy on him , and to our God , for he will abundantly pardon . Many such extensive promises there are in the Scriptures . And there is not one parenthesis in all those blessed pages , in which this case is excepted . Thirdly , And it is yet more satisfactory , that God hath already actually forgiven such sinners , and that which he hath done , he may again do . Yea , therefore he hath done it to some , and those eminent for their enmity to Christ , that others may be incouraged to hope for the same mercy when they also shall be in the same manner humbled for it . Take one famous instance of many ; it 's that of Paul in 1 Tim. 1.13 , 16. Who was before a blasphemer , a persecutor , and injurious : but I obtained mercy , because I did it ignorantly in unbelief — howbeit , for this cause I obtained mercy , that in me first Iesus Christ might shew forth all long suffering , for a pattern to them which should hereafter believe on him to everlasting life . It 's no small incouragement to a sick man , to hear of some that have been recovered out of the same disease , and that prevailing in an higher degree , than in himself . Fourthly , Moreover , It is encouraging to consider that when God hath cut off others in the way of their sin , he hath hitherto spared thee . What speaks this but a purpose of mercy to thy soul ? Thou shouldst account the long suffering of God thy Salvation , 2 Pet. 3.15 . Had he smitten thee in the way of thy sin and enmity to Christ , what hope had remained ? But in that he hath not only spared thee , but also given thee a heart ingenuously ashamed , and humbled for thy evils ; doth not this speak mercy for thee ? Surely it looks like a gratious design of love to thy soul. Inference 1. And is there forgivenss with God for such as have been enemies to Christ , his truths , and people . Then certainly there is pardon and mercy for the friends of God , who involuntarily fall into sin , by the surprisals of temptation , and are broken for it as ingenious children for offending a good Father . Can any doubt , if God have pardon for enemies , he hath none for children ? If he have forgiveness for such as shed the blood of Christ with wicked hands ; he hath not much more mercy and forgiveness for such as love Christ , and are more afflicted , for their sin against him , than all the other troubles they have in the world ? Doubt it not , but he that receives enemies into his bosom , will much more receive and embrace children , though offending ones . How pensive do the dear children of God sometimes sit , after their lapses into sin ? Will God ever pardon this ? Will he be reconciled again ! May I hope his face shall be to me as in former times ? Pensive soul , if thou didst but know the largeness , tenderness , freeness of that grace which yearns over enemies ; and hath given forth thousands , and ten thousands of pardons to the worst of sinners ; thou wouldst not sink at that rate . Inference 2. Is there pardon with God for enemies , how inexcusable then are all they that persist and perish in their enmity to Christ ! Sure their destruction is of themselves . Mercy is offered to them if they will receive it . Proclamation is made in the Gospel . That if there be any among the enemies of Christ , who repent of what they have been , and done against him ; and are now unfeignedly willing to be reconciled , upon the word of a King , he shall find mercy . But God shall wound the head of his enemies , and the hairy scalp of such a one as go●th on still in his trespasses . Psal. 68.21 . If he turn not , he will whet his sword , he hath bent his bow and made it ready , he hath also prepared for him the instruments of death ; he ordaineth his arrows against the persecutors , Psal. 7.12 . This laies the blood of every man that perishes in his enmity to Christ , at his own door . And vindicates the righteousness of God in the severest strokes of wrath upon them . This also will be a cutting thought to their hearts eternally . I might once have had pardon , and I refused it . The Gospel-Trumpet sounded a parly . Fair and gratious terms were offered , but I rejected them . Inference 3. Is there mercy with God and forgiveness even for his worst enemies upon their submission , how unlike to God then are all implacable spirits ! Some there are that cannot bring their hearts to forgive an enemy : to whom revenge is sweeter than life , 1 Sam. 24.16 . If a man find his enemy , will he let him go ? This is Hell-fire , a fire that never goeth out ; how little do such poor creatures consider , if God should deal by them , as they do by others ; what words could express the misery of their condition ! It 's a sad sin , and a sad sign ; a character of a wretched state , whereever it appears . Those that have found mercy , should be ready to shew mercy : and they that expect mercy themselves , should not deny it others . This brings us upon the third and last observation , viz. DOCT. 3. That to forgive enemies , and beg forgiveness for them , is the true character and property of the Christian spirit . Thus did Christ , Father , forgive them . And thus did Stephen in imitation of Christ. Act. 7.59 , 60. And they stoned Stephen calling upon God , and saying , Lord Iesus , receive my spirit : and he kneeled down , and cryed with a loud voice , Lord , lay not this sin to their charge . This suits with the rule of Christ , Matth. 5.44 , 45. But I say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which d●spightfully use you and persecute you : That ye may be the children of God your Father which is in Heaven . Here I shall first open the nature of this duty , and shew you what a forgiving spirit is ; and then the excellency of it : how well it becomes all that call themselves Christians . First , Let us enquire what this Christian forgiveness is . And that the nature of it may the better appear , I shall shew you both what it is not , and what it is . First , It consists not in a stoical insensibility of wrongs and injuries . God hath not made men as insensible stupid blocks , that have no sence or feeling of what is done to them . Nor hath he made a Law inconsistent with their very natures that are to be governed by it . But allows us a tender sense of natural evils , though he will not allow us to revenge them by moral evils . Nay , the more deep and tender our resentments of wrongs and injuries are , the more excellent is our forgiveness of them : so that a forgiving spirit doth not exclude sense of injuries , but the sense of injuries graces the forgiveness of them . Secondly , Christian forgiveness is not a politick concealment of our wrath , and revenge , because it will be a reproach to discover it ; or because we want opportunity to vent it . This is carnal policy , not Christian meekness . So far from being the mark of a grati●us spirit , that it 's apparently the sign of a vile nature . It is not Christianity to repose , but depose injuries . Thirdly , Nor is it that moral vertue , for which we are beholding to an easier and better nature , and the help of moral rules and documents . There are certain vertues attainable without the change of nature , which they call Homilitical vertues , because they greatly adorn and beautifie nature ; such as temperance , patience , justice , &c. these are of singular use to conserve peace and order in the world . And without them ( as one aptly speaks ) the world would soon break up , and its civil scocieties disband . But yet though these are the ornaments of nature , they do not argue the change of nature . All graces in the exercise of them , involve a respect to God. And for the being of them , they are not by natural acquisition , but supernatural infusion . Fourthly , and Lastly , Christian forgiveness is not an ●injurious giving up of our rights and properties , to the Lusts of every one that hath a mind to invade them . No : these we may lawfully defend and preserve , and are bound so to do ; though if we cannot defend them legally , we must not avenge our wrongs unchristianly . This is not Christian forgiveness . But then positively ; It is a Christian lenity , or gentleness of mind ; not retaining , but freely passing by the injuries done to us : in obedience to the command of God. It is a lenity , or gentleness of mind . The grace of God demulces the angry stomach ; calms the tumultuous passions ; new-moulds our sowr spirits , and makes them benign , gentle and easie to be intreated . Gal. 5.22 . The fruit of the spirit is love , joy , peace , long-suffering , gentleness , &c. This gratious lenity inclines the Christian to pass by injuries : so to pass them by , as neither to retain them revengefully in the mind , or requite them when we have opportunity with the hand . Yea , and that freely , not by constraint , because we cannot avenge our selves but willingly . We abhor to do it when we can . So that as a carnal heart thinks revenge its glory , the gratious heart is content that forgiveness should be his glory . I will be even with him saith nature . I will be above him , saith grace . It is his glory to pass over transgression . Prov. 19.11 . And this it doth in obedience to the command of God : their own nature inclines them another way . The spirit that is in us lusteth to envy , but he giveth more grace , James 4.5 . It lusteth to revenge , but the fear of God represses those motions . Such considerations as these , God hath forbidden me . Yea , and God hath forgiven me , as well as forbidden me , prevail upon him , when nature urges to revenge the wrong . Be kind one to another , tender hearted , forgiving one another , even as God for Christs sake , hath forgiven you , Eph. 4.32 . This is forgiveness in a Christian sense . Secondly , And that this is excellent , and singularly becoming the profession of Christ , is evident . In as much as , This speaks your Religion excellent , that can mould your hearts into that heavenly frame to which they are so averse , yea contrarily disposed by nature . It is the glory of Pagan morality that it can abscondere vitia , hide and cover mens lusts , and passions . But the glory of Christianity lies in this , that it can abscind●re vitia , not hide , but destroy , and really mortifie the Lusts of nature . Would Christians but live up to the excellent principles of their Religion , Christianity shall be no more out-vied by heathenish morality . The greatest Christian shall be no more challenged to imitate Socrates , if he can . We shall utterly Spoil that proud boast , that the faith of Christians is out-done by the infidelity of Heathens . O Christians , yield not the day to Heathens . Let all the world see the true greatness , heavenliness , and excellency of your represented pattern ; and by true mortification of your corrupt natures , enforce an acknowledgement from the world , that a greater than Socrates is here . He that is really a meek , humble , patient , heavenly Christian wins this glory to his Religion , that it can do more than all other principles , and rules in the world . In nothing were the most accomplished Heathens more defective than in this forgiving of injuries . It was a thing they could not understand , or if they did , could never bring their hearts to it ; witness that rule of their great Tully . It is the first office of Iustice ( saith he ) to hurt no man except first provoked by an injury . The addition of that exception , spoiled his excellent rule . But now Christianity teaches , and some Christians have attained it , to receive evil , and return good . 1 Cor. 4.12 , 13. Being reviled , we bless , being persecuted , we suffer it , being defamed , we intreat . This certainly is that meekness wrought in us by the wisdom that is from above , Iam. 3.17 . This makes a man sit sure in the Consciences of others , who with Saul must acknowledge , when they see themselves so out-done ; thou art more righteous than I , 1 Sam. 24.16 , 17. had we been so injured , and had such opportunities to revenge them , we should never have passed them by , as these men did . This impresses and stamps the very image of God upon the Creature , and makes us like our heavenly Father who doth good to his enemies , and sends down showrs of outward blessings upon them , that pour out floods of wickedness daily to provoke him . Matth. 5.44 , 45. In a word , this Christian temper of spirit gives a man the true possession , and enjoyment of himself . So that our breasts shall be as the pacifique Sea , smooth and pleasant , when others are as the raging Sea , foaming , and casting up mire and dirt . Inference 1. Hence we clearly infer , that Christian Religion exalted in its power , is the greatest friend to the peace and tranquillity of States and Kingdoms . Nothing is more opposite to the true Christian spirit , than implacable fierceness , strife , revenge , tumults and uproars . It teaches men to do good , and receive evil ; to receive evil , and return good . The wisdom that is from above , is first pure , then peaceable ; gentle , and easie to be intreated : full of mercy , and good fruits ; without partiality , and without hypocrisie : and the fruit of Righteousness is sown in peace , of them that make peace . Jam. 3.17 , 18. The Church is a Dove for meekness , Cant. 6.9 . When the world grows full of strife , Christians then grow weary of the world ; and sigh out the Psalmists request , Oh that I had the wings of a Dove , that I might flee away and be at rest . Strigelius desired to die , that he might be freed ab implacabilibus odiis theologorum , from the implacable strifes of contending Divines . The rule by which they are to walk is , If it be possible , as much us lyeth in you , live peaceably with all men . Dearly beloved avenge not your selves , but rather give place unto wrath ; for it is written , vengeance is mine , I will repay it saith the Lord , Rom. 12.18 , 19. It is not Religion , but Lusts that make the world so unquiet . Iam. 4.1 , 2. Not godliness , but wickedness that makes men bite and devour one another . One of the first effects of the Gospel is to civilize those places where it comes , and settle order and peace among men . How great a mistake and evil then is it to cry out , when Atheism , and irreligion have broken the civil peace ; this is the fruit of Religion ; this is the effect of the Gospel . Happy would it be , if Religion did more obtain in all Nations . It is the greatest friend in the world to their tranquillity and prosperity . Inference 2. How dangerous a thing is it to abuse and wrong meek and forgiving Christians ? Their patience and easiness to forgive , often invites injury , and encourages vile spirits to insult and trample upon them ; but if men would seriously consider it , there 's nothing in the world should more scare and afright them from such practices than this . You may abuse and wrong them , they must not avenge themselves , nor repay evil for evil ; true , but because they do not , the Lord will ; even the Lord to whom they commit the matter ; and he will do it to purpose , except ye repent . Be patient therefore , Brethren , unto the coming of the Lord , Jam. 5.7 . will ye stand to that Issue ? Had you rather indeed have to do with God , than with men . When the Jews put Christ to death , he committed himself to him that judgeth Righteously , 1 Pet. 2.22 , 23. And did that people get any thing by that ? Did not the Lord severely avenge the blood of Christ on them , and their Children ? Yea , do not they , and their Children groan under the doleful effects of it to this day ? If God undertakes ( as he alwaies doth ) the cause of his abused , meek and peaceable people ; he will be sure to avenge it seven fold more than they could . His little finger , will be heavier than their loins . You will get nothing by that . Inference 3. Lastly , Let us all imitate our pattern Christ , and labour for meek forgiving spirits . I shall only propose two inducements to it . The honour of Christ , and your own peace . Two dear things indeed , to a Christian. His glory is more than your life , and all that you enjoy in this world . O do not expose it to the scorn and derision of his enemies . Let them not say , how is Christ a Lamb , when his followers are Lyons ? How is the Church a Dove , that smites and scratches like a bird of prey ? Consult also the quiet of your own spirits . What is life worth , without the comfort of life ? What comfort can you have in all that you do possess in the world , as long as you have not the possession of your own souls ? If your spirits be full of tumult and revenge , the spirit of Christ will grow a stranger to you . That Dove delights in clean and quiet breasts . O then imitate Christ in this excellency also . The THIRTY FIRST SERMON . JOH . XIX . XXVII . Then saith He to the Disciple , Behold thy Mother . WE now pass to the consideration of the second memorable and instructive Word of our Lord Jesus Christ upon the Cross , contain'd in this Scripture . Wherein he hath left us an excellent pattern for the discharge of our relative Dutys . It may be well said , the Gospel makes the best Husbands and Wives , the best Parents and Children , the best Masters and Servants in the world ; seeing it furnishes them with the most excellent precepts , and proposes the best patterns . Here we have the pattern of Jesus Christ presented to all gratious Children for their imitation , teaching them how to acquit themselves towards their Parents , according to the Laws of Nature , and Grace . Christ was not only subject and obedient to his Parents whilst he lived , but manifested his tender care even whilst he hanged in the torments of Death upon the Cross. Then saith he to the Disciple , Behold thy Mother . The words contain an affectionate recommendation of his distressed Mother , to the care of a dear Disciple , a bosom friend , wherein let us consider the design , manner , and season of this recommendation . First , The design and end of it , which doubtless was to manifest his tender respects and care for his Mother , who was now in a most distressed comfortless state . For now was Simeons Prophesie , Luk. 2.35 . fulfilled in the trouble and anguish that fill'd her soul. Yea , a sword also shall pierce through thine own soul , that the thoughts of many hearts may be revealed . Her soul was pierced for him , both as she was his Mother , and as she was a Mystical member of him , her head , her Lord. And therefore he commends her to the beloved Disciple that lay in his bosom , saying , Behold thy Mother , ( i. e. ) let her be to thee as thine own Mother . Let thy love to me be now manifested in thy tender care for her . Secondly , The manner of his recommending her is both affectionate , and mutual . It 's very affectionate and moving , Behold thy Mother , q. d. Iohn , I am now dying ; leaving all humane society , and relations . And entring into a new State , where neither the dutys of natural relations are exercised , nor the pleasures and comforts of them enjoyed . It 's a state of dominion over Angels and men , not of subjection and obedience , this I now leave to thee . Upon thee do I devolve both the honour aud duty of being in my stead and room to her as to all dear and tender care over her . Iohn , Behold thy Mother ; and as it 's affectionate , so it 's mutual , verse 26. And to his Mother he said , Woman , behold thy Son ; not Mother , but Woman , intimating not only the change of state and condition with him , but also the bequest he was making of her to the Disciple with whom she was to live as a Mother with a Son. And all this he designs as a pattern to others . Thirdly , The season or time when his care for his Mother so eminently manifested it self , was when his departure was at hand , and he could no longer be a comfort to her by his bodily presence ; yea , his love and care then manifested themselves , when he was full of anguish to the very brim , both in his soul and body , yet all this makes him not in the least unmindful of so dear a relation . Hence the Doctrinal Note is . DOCT. That Christs tender care of his Mother even in the time of his greatest distress ; is an excellent pattern for all gratious Children to the end of the world . There are three great foundations or bonds of relation on which all family government depends . Husbands and Wives , Parents and Children , Masters and Servants . The Lord hath planted in the souls of men , affections sutable to these relations , and to his people he hath given grace to regulate those affections appointed dutys to exercise those graces , and seasons to discharge those dutys . So that as in the motion of a wheel every spoke takes its turn , and bears a stress , in every manner in the whole round of a Christians conversation like affection , grace , and duty at one season or other comes to be exercised . But yet grace hath not so far prevailed in the sanctification of any mans affections , but that there will be excesses or defects in the exercise of them towards our relations , yea , and in this the most eminent Saints , have been eminently defective . But the pattern I set before you this day , is a perfect pattern . As the Church finds him the best of Husbands , so to his Parents he was the best of Sons , and being the best and most perfect , is therefore the rule and measure of all others . Christ knew how those corruptions we draw from our Parents , are returned in their bitter fruits upon them again to the wounding of their very hearts , and therefore it pleased him to commend obedience and love to Parents in his own example to us . It was anciently a Proverb among the Heathen , in sola Sparta , expedit senescere , It 's good to be an old man or woman only in Sparta , The ground of it was the strict Laws that were among the Spartans to punish the rebellions and disobedience of Children to their aged Parents . And shall it not be good to be an old Father or Mother in England , where the Gospel of Christ is Preached , and such an argument as this now set before you urged ; an argument which the Heathen world was never acquainted with ? Shall Parents here be forced to complain with the Eagle in the Fable , that they are smitten to the heart , by an arrow winged with their own Feathers . Or as a Tree rived in pieces by the wedges that were made of its own body ? God forbid . To prevent such sad occasions of Complaints as these , I desire all that sustain the relation of Children into whose hands providence shall cast this discourse , seriously to ponder this example of Christ , proposed for their imitation in this point . Wherein we shall first consider what dutys belong to the relation of Children , secondly , how Christs example enforces those dutys , and then sutably apply it First , Let us examine what dutys pertain to the relation of Children . And they are as truly as commonly branched out into the following particulars . First , Fear and Reverence are due from Children to their Parents , by the express command of God , Lev. 19.3 . Ye shall fear every man his Mother , and his Father . The Holy Ghost purposely inverts the order , and puts the Mother first , because she by reason of her blandishments , and fond indulgence is most subject to the irreverence and contempt of Children . God hath cloathed Parents with his authority . They are instrusted by God with , and are accountable to him for the souls and bodys of their Children . And he expects that you reverence them , although in respect of outward estate , or honour you be never so much above them . Ioseph , though Lord of Egypt , bowed down before his aged Father , with his face to the earth , Gen. 48.12 . Solomon , the most magnificent and glorious King that ever sway'd a Scepter when his Mother came to speak with him for Adonijah , he rose up to meet her and bowed himself to her , and caused a seat to be set for the Kings Mother , and set her upon his right hand , 1 King. 2.19 . Secondly , Dear and tender Love , is due from Children to their Parents . And to shew how strong and dear that love ought to be , it 's joined with the Love you have for your own lives . As appears in that injunction to deny both for Christs sake , Matth. 10.37 . The bonds of nature are strong and strict betwixt Parents and Children . What is a Child but a piece of the Parent wrapt up in another Skin ? O the care , the cost , the pity , the tenderness , the pains , the fears they have exprest for you . It 's worse than Heathenish ingratitude , not to return Love for Love. This filial Love is not only in it self a duty , but to be the root or spring of all your other dutys to them . Thirdly , Obedience to their commands is due to them , by the Lords strict and special command , Eph. 6.1 . Children obey your Parents in the Lord for this is right ; Honour thy Father , and thy Mother , which is the first Commandment with promise . Filial obedience , is not only founded upon the positive Law of God , but also upon the Law of nature . For though the subjection of Servants to Masters came in by sin , yet the subjection of Children to Parents is due to them by natural right , therefore saith the Apostle this is right , ( i. e. ) right both according to natural , and positive Law. However , this subjection and obedience is not absolute and universal . God hath not devested himself of his own authority , to cloath a Parent with it . Your obedience to them must be in the Lord , ( i. e. ) in such things as they require you to do in the Lords authority . In things consonant to that divine and holy will to which they as well as you must be subject ; and therein you must obey them . Yea , even the wickedness of a Parent exempts not from obedience , where his command is not so . Nor on the other side must the holiness of a Parent sway you , where his Commands and Gods are opposite . In the former case , the Canonists have determined , that the command must be distinguisht from the person . In the latter , it 's a good rule . My Parents must be loved , but my God must be preferred . Yield your selves therefore chearfully to obey all that which they lawfully enjoin , and take heed that black character fixed on the Heathens who know not God , be not found upon you , disobedient to Parents , Rom. 1.30 . Remember your disobedience to their just commands rises higher , much higher , than an affront to their persons , and authority ; it 's disobedience to God himself whose commands second , and strengthen theirs upon you . Fourthly , Submission to their Discipline , and rebukes is also your duty , Heb. 12.9 . We had Fathers of our flesh that corrected us , and we gave them reverence . Parents ought not to abuse their authority . Cruelty in them is a great sin , but wrath and rebellion in a Child , against his Parents , is monstrous . It 's storied of Aelian , that having been abroad , at his return , his Father asked him what he had Learned since he went from him ; he answered , you will know shortly . I have learned to bear your anger quietly , and submit to what you please to inflict . Two considerations should especially mould others into the like frame , especially to their godly Parents . The end for which , and the manner in which they manifest their anger to their Children . Their end is to save your souls from Hell. They judge it better for you to hear the voice of their anger , than the terrible voice of the wrath of God. To feel their hand than his . They know if you fall into the hands of the living God ; you will be handled in another manner . And for the manner , in which they rebuke and chasten , it is with grief in their hearts , and tears in their eyes . Alas , it 's no delight to them to cross , vex , or afflict you . Were it not meer conscience of their duty to God , and tender love to your souls , they would neither chide , nor smite . And when they do , how do they afflict themselves , in afflicting you ! When their faces are full of anger , their bowels are full of compassion for you , and you have no more reason to blame them for what they do , than if they cry out , and violently snatch at you , when they see you ready to fall from the top of a Rock . Fifthly , Faithfulness to all their interests is due to them by the natural and positive Law of God. What in you lies , you are bound to promote , not waste and scatter their substance . To assist not to defraud them . Who so robbeth his Father , or Mother , and saith it is no transgression , the same is the companion of a destroyer , Prov. 28.24 . This , saith one , as far excells your wronging another as parricide is a greater crime than man-slaughter , or as Reubens incest , was beyond common fornication . God never meant you should grow up about your Parents as suckers about a Tree to impoverish the root . But for a Child out of a covetousness after what his Parents have , secretly to wish their death , is a sin so monstrous , as should not be once named , much less found , among persons professing Christianity . To desire their death from whom you had your life , is unnatural wickedness , to dispose of their Goods , much more of your selves without their consent is ( ordinarily ) the greatest injustice to them . Children are obliged to defend the Estates and persons of their Parents with the hazard of their own . As arrows are in the hand of a mighty man , so are Children of the youth . Happy is the man that hath his quiver full of them . They shall not be ashamed , but they shall speak with the enemy in the gates , Psal. 127.5 . Sixthly , And more especially , requital of all that love , care , and pains they have been at for you , is your duty so far as God enables you , and those things are requitable , 1 Tim. 5.4 . Let them learn to shew piety at home , and to requite their Parents . The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifies to play the Stork , to imitate that creature of whom it 's said , that the young do tenderly feed the old ones , when they are no longer able to fly abroad and provide for themselves . Hence those that want bowels of natural affection to their Relations , are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 1.30 . worse than Storks . O 't is a shame that Birds and Beasts should shew more tenderness to their Dams , than Children to their Parents . It 's a saying frequent among the Jews , a Child should rather labour at the Mill than suffer his Parents to want . And to the same sence is that other saying , your Parents must be supplyed by you , if you have it , if not , you ought to beg for them , rather than see them perish . It was both the comfort and honour of Ioseph , that God made him an instrument of so much succour and comfort to his aged Father , and distressed family , Gen. 47.13 . And you are also to know , that what you do for them , is not in the way of an alms , or common Charity . For the Apostle saith ; it is but your requiting them , and that 's Justice not Charity . And it can never be a full requital . Indeed the Apostle tells us , 2 Cor. 12.14 . That Parents lay up for their Children , and not Children for the Parents , and so they ought , but sure , if providence blast them , and bless you , an honourable maintenance is their due . Even Christ himself took care for his Mother . Secondly , You have had a brief account of the duties of this Relation , next let us consider how Christs Example , who was so subject to them in his life , Luk. 2.51 . and so careful to provide at his death , enforces all those duties upon Children , especially upon gratious Children . And this it doth two ways , both as it hath the obliging power of a Law ; and as he himself will one day sit in Judgement to take an account how we have imitated him in these things . First , Christs example in this hath the force and power of a Law , yea , a Law of Love , or a Law lovingly constraining you to an imitation of him . If Christ himself will be your pattern . If God will be pleased to take Relations like yours , and go before you in the discharge of relative Duties ; Oh how much are you obliged to imitate him , and tread in all his footsteps ! This was by him intended as a president or pattern to facilitate and direct your Duties . Secondly , He will come to take an account how you have answered the pattern of obedience , and tender care he set before you in the days of his flesh . What will the disobedient plead in that day ? He that heard the groans of an afflicted Father or Mother , will now come to reckon with the disobedient Child for them . And the glorious example of Christs own obedience and tenderness for his Relations , will in that day condemn and aggravate , silence and shame such wretched Children , as shall stand guilty before his Bar. Inference 1. Hath Jesus Christ given such a famous pattern of obedience and tenderness to Parents . Then there can be nothing of Christ in stubborn , rebellious , and careless Children ; that regard not the good or comfort of their Parents . The Children of disobedience , cannot be the Children of God. If providence direct this to the hand of any that are so , my hearts desire and Prayer for them is , that the Lord would search their souls by it , and discover their evils to them ; whilst they shall read the following Queries . First Query , Have you not been guilty of slighting your Parents , by irreverent words or carriages ; the old man , or woman . To such I commend the consideration of that Scripture , Prov. 30.17 . Which methinks should be to them as the hand writing that appear'd upon the plaister of the Wall , to Belteshazar . The eye that mocketh at his Father , and despiseth to obey his Mother : The Ravens of the Valley shall pick it out , and the young Eagles shall eat it . That is they shall be brought to an untimely end , and the Birds of the air shall eat that eye , that had never seen but for that Parent that was despised by it . It may be you are vigorous and young , they decayed , and wrinkled with Age. But saith the Holy Ghost , despise not thy Mother when she is old , Prov. 23.22 . Or when she is wrinkled , as the Hebrew signifies . It may be you are rich , they poor ; owne and honour them in their poverty , and despise them not . God will requite it with his hand if you do . Second Query , Have you not been disobedient to the commands of Parents ? A Son of Belial is a Son of wrath , if God give not Repentance to life . Is not this the black brand set upon the Heathens , Rom. 1.30 . Have not many repented this upon a Ladder , with an halter about their necks ? Woe to him that makes a Father or Mother complain as the Tree in the Fable , that they are cloven assunder with the wedges that are cut out of their own bodies . Third Query , Have you not risen up rebelliously against , and hated your Parents for chastening your bodies , to save your souls from Hell ? Some Children ( saith one ) will not take that from a Parent , which Beasts , yea , and salvage Beasts too ; Bears , and Lions will take from their keepers . What is this but to resist an Ordinance of God for your good ? And in rebelling against them to rebell against the Lord ? Well , if they do not , God will take the Rod into his own hand ; and him you shall not resist . Fourth Query , Have you not been unjust to your Parents , and defrauded them ? First help to make them poor , and then dispise them because they are poor . O horrid wickedness ! What a complicated evil is this ! Thou art in the Language of Scripture a companion with destroyers , Prov. 28.24 . This is the worst of theft in Gods account . You think you may make bold with them , but how bold do you make with conscience , and the command of God ? Fifth Query , Are you not , or have you not been ungrateful to Parents ? Leaving them to shift for themselves in those straights that you have helpt to bring them into . Oh consider it , Children , this is an evil which God will surely avenge , except ye repent . What to be hardned against thine own flesh ! To be cruel to thine own Parents , that with so much tenderness fed thee , when else thou hadst perished ! I remember Luther gives us a story of one ( and oh that it might be a warning to all that hear it ) who having made over all he had to his Son , reserving only a maintenance for himself ; at last his Son depised him , and grudged him the very meat he eat , and one day the Father coming in when the Son and his Wife were at dinner upon a Goose , they shuffled the meat under the Table ; but see the remarkable vengeance of God , upon this ungracious , unnatural Son ; the Goose was turned into a monstrous Toad which seiz'd upon this vile wretch and kill'd him . If any of you be guilty of these evils , to humble you for them , and reclaim you from them , I desire these six Considerations may be lay'd to heart . First , That the effects of your obedience , or disobedience will stick upon you and yours to many generations . If you be obedient Children in the Lord , both you and yours , may reap the fruits of that your obedience in multitudes of sweet mercies for many generations . So runs the Promise , Eph. 6.23 . Honour thy Father and Mother , which is the first commandment with promise , that it may be well with thee , and thou maist live long on the earth . You know what an eye of favour God cast upon the Recabites for this , Ier. 35.8 . from the 14. to the 20. verse : and as his blessings are by promise entailed on the obedient , so his curse upon the disobedient , Prov. 20.20 . Whoso curseth his Father or his Mother ; his Lamp shall be put out in obscure darkness , ( i. e. ) the Lamp of his life quencht by death , yea say others , and his soul also by the blackness of darkness in Hell. Secondly , Though other sins do , this sin seldom escapes exemplary punishment , even in this world . Our English History tells us of a Yeoman of Leicestershire , who had made over all he had to his Son , to prefer him in marriage , reserving only a bare maintenance at his Sons Table . Afterward upon some discontent , the Son bid his Father get out of his House . The next day Mr. Goodman the Minister of the Parish meeting the young man , walking about his ground , asked him how he did , he answered , very well ; but before the Minister was gone far from him , his bowels fell out , which he carried in his hands , got to his house , sent for Mr. Goodman , bitterly bewailed his sin against his Father , and so died . And Dr. Taylor in his great exemplar tells us of another , that upon discontent with his Father , wisht the House might be on fire , if ever he came any more into his Fathers House . Afterwards coming in , it was fired indeed , and this wicked Son only consumed . I could multiply instances of this nature , ( for indeed the Righteous Judgement of God hath multiplied them ) . But this only for a taste . Thirdly , Heathens will rise up in Judgement against you , and condemn you . They never had such precepts , nor presidents as you , and yet some of the better natured Heathens would have rather chosen death , than to do as you do . You remember the story of Croesus his dumb son , whose dear affections could make him speak when he saw Croesus in danger ; though he never spake before , yet then he could cry out , O do not kill my Father : But what speak I of Heathens , the Stork in the heavens , yea , the Beasts of the earth will condemn the disobedience of Children . Fourthly , These are sins inconsistent with the true fear of God , in whomsoever they are found . That a man is indeed , which he is in his family , and among his relations . He that is a bad child , can never be a good Christian. Either bring testimonials of your godliness from your relations , or it may be well suspected to be no better than counterfeit . Never talk of your obedience to God , whilst your disobedience to the just commands of Parents , gives you the lie . Fifthly , A parting time is coming , when death will break up the family , and when that time comes , Oh how bitter will the remembrance of these things be ! When you shall see a Father or a Mother lying by the wall , what a cut will it be to remember your miscarriages , and evils . They are gone out of your reach , you cannot now if you would give them any satisfaction for what you have done against them ; but oh how bitter will the remembrance of these things be , at such a time ! Surely this will be more insupportable to you than their death , if the Lord open your eyes , and give you repentance , and if not , then , Sixthly , What a terrible thing will it be to have a Father , or Mother come in as witnesses against you at Christs Bar ? As well as they loved you , and as dear as you were to them in this world ; they must give evidence against you then . Now what a fearful thing is it for you but to imagine your Parents to come before the Lord , and say , Lord , I have given this child many hundred reproofs for sin ; I have counselled , perswaded , and used all means to reclaim him , but in vain ; he was a child of disobedience , nothing could work upon him ? What think you of this ? Inference 2. Have you such a pattern of obedience and tender love to Parents , then children imitate your pattern , as it becomes Christians ; and take Christ for your example . Whatsoever your Parents be , see that you carry it towards them becoming such as profess Christ. First , If your Parents be godly , O beware of grieving them by any unbecoming carriage . Art thou a Christian indeed , thou wilt then reckon thy self obliged in a double bond , both of grace and nature to them . O what a mercy would some children esteem it , if they had Parents that feared the Lord , as you have ! Secondly , If they be carnal , walk circumspectly , in the most precise and punctual discharge of your Duties : for how knowest thou , O Child , but hereby thou maist win thy Parents ? Wouldst thou but humbly and seriously intreat , and perswade them to mind the waies of holiness ; speaking to them at fit seasons , with all imaginable humility and reverence : Insinuating your advice to duties , or trouble for their evils rather by relating some pertinent History , or proposing some excellent example ; leaving their own Consciences to draw the conclusion , and make applica●ion , than to do it your selves : it 's possible they may ponder your words in their hearts , as Mary did Christs , Luk. 2.49 , 51. And would you but back all this with your earnest cries to Heaven for them , and your own daily example ; that they may have nothing from your selves to retort upon you ; and thus wait with patience for the desired effect : O what blessed instruments might you be of their everlasting good ! Inference 3. To conclude , let those that have such Children as fear the Lord , and endeavour to imitate Christ in those daies , account them a singular treasure , and heritage from the Lord : and give them all due incouragement to their duties . How many have no Children at all , but are as a dry tree ! And how many have such as are worse than none ? The very reproaches , and break-hearts of their Parents ; that bring down their hoary heads with sorrow to the grave ? If God have given you the blessing of godly Children , you can never be sufficiently sensible of , or thankful for such a favour . O that ever God should honour you to bring forth Children for Heaven ! What a comfort must this be to you , what ever other troubles you meet with abroad ; when you come home among godly relations , that are careful to sweeten your own family to you by their obedience ? Especially what a comfort is it when you come to die , that you leave them within the Covenant ! Entitled to Christ , and so need not be anxious how it shall be with them when you are gone . Take heed of discouraging , or damping such Children from whom so much glory is like to rise to God , and so much comfort to your selves . Thus let Christs pattern be improved , who went before you in such eminent holiness in all his relations , and left you an example that you should follow in his steps . The THIRTY SECOND SERMON . LUK. XXIII . XLIII . And Iesus said unto him , verily I say unto thee , to day shalt thou be with me in Paradise . IN this Scripture you have the third excellent saying of Christ upon the Cross , expressing the riches of free grace to the penitent Thief . A man that had spent his life in wickedness , and for his wickedness was now to lose his life . His practice had been vile , and profane ; but now his heart was broken for it ; he proves a Convert , yea , the first fruits of the blood of the Cross. In the former verse he manifests his faith , Lord , remember me , when thou comest into thy Kingdom . In this Christ manifests his pardon , and gratious acceptance of him ; verily I say unto thee , to day shalt thou be with me in Paradise . In which Promise are considerable , the Matter of it , the Person to whom it is made , the Time set for its Performance , and the Confirmation of it for his full Satisfaction . First , The Matter or Substance of the Promise made by Christ , viz , that he shall be with him in Praradise . By Paradise he means Heaven it self , which is here shadowed to us by a place of delight and pleasure . This is the receptacle of gratious souls when separated from their bodies . And that Paradise signifies Heaven it self , and not a third place , as some of the Fathers fondly imagined , is evident from , 2 Cor. 12.2 , 4. where the Apostle calls the same place by the names of the third Heaven , and Paradise . This is the place of blessedness , designed for the people of God : so you find Rev. 2.7 . To him that overcometh will I give to eat of the tree of life , which is in the midst of the Paradise of God : ( i. e. ) to have the fullest and most intimate communion with Jesus Christ in Heaven . And this is the substance of Christs promise to the Thief . Thou ( i. e. ) thou in spirit , or thou in thy noblest part , thy soul ; which here bears the name of the whole person ; thou shalt be with me in Paradise . Secondly , The Person to whom Christ makes this excellent and glorious promise . It was to one that had lived lewdly , and profanely ; a very vile and wretched man in all the former part of his time , and for his wickedness now justly under condemnation . Yea , to one that had reviled Christ , after that sentence was executed on him . However , now at last the Lord gave him a penitent believing heart . Now , almost at last gasp , he is soundly in an extraordinary way converted , and being converted , he owns and professes Christ amidst all the shame and reproach of his death . Vindicates his innocency , and humbly supplicates for mercy ; Lord , remember me , when thou comest into thy Kingdom . Thirdly , The set time for the performance of this gratious Promise to him . To day : this very day shalt thou be with me in glory . Not after the resurrection , but immediately from the time of thy dissolution thou shalt enjoy blessedness And here I cannot but detect the cheat of those that deny an immediate state of glory to believers after death . Who to the end this Scripture ( might not stand in full opposition to their as uncomfortable , as unsound opinion ) loose the whole frame of it , by drawing one pin ; yea , by transposing but a comma , putting it at the word day , which should be at the word thee , and so reading it thus , verily I say unto thee to day , referring the word day to the time that Christ made the promise , and not to the time of its performance . But if such a liberty as this be yielded , what may not men make the Scriptures speak ? There can be no doubt , but Christ in this expression , fixes the time for his happiness : To day shalt thou be with me . Fourthly , and Lastly , You have here the Confirmation and Seal of this most comfortable Promise to him , with Christs solemn asseveration : verily I say unto thee . Higher security cannot be given . I that am able to perform what I promise , and have not out promised my self ; for Heaven and the glory thereof are mine . I that am faithful and true to my promises , and never crackt or strained my credit with any ; I say it , I solemnly confirm it ; verily I say unto thee , to day shalt thou with me in Paradise . Hence we have three plain obvious truths , for our instruction and consolation . Doct. 1. That there is a future eternal state , into which souls pass at death . Doct. 2. That all Believers are at their death , immediatly received into a state of glory , and eternal happiness . Doct. 3. That God may , though he seldom doth , prepare men for this glory , immediately before their dissolution by death . These are the useful truths resulting from this remarkable word of Christ , to the penitent Thief . We will consider and inprove them in the order proposed . DOCT. 1. That there is a future eternal state , into which souls pass at death . This is a principal foundation-stone to the hopes , and happiness of souls . And seeing our hopes must needs be as their foundation , and ground work is ; I shall briefly establish this truth by these five Arguments . The beeing of a God evinces it ; the Scriptures of truth plainly reveal it ; the Consciences of all men have resentments of it ; the incarnation , and death of Christ is but a vanity without it ; And the immortality of humane souls plainly discovers it . Arg. 1. The being of a God undeniably evinces a future state for humane souls after this life . For if there be a God who rules the world which he hath made , he must rule it by rewards , and punishments , equally , and righteously distributed to good , and bad . Putting a difference betwixt the obedient , and disobedient . The Righteous , and the wicked . To make a species of creatures capable of moral government , and not to rule them at all ; is to make them in vain , and inconsistent with his glory who is the last end of all things . To rule them , but not suitably to their natures ; consists not with that infinite wisdom from which their beings proceeded , and by which their workings are ruled and ordered . To rule them in a way suitable to their natures , viz. by rewards and punishments , and not to perform , or execute them at all , is utterly incongruous with the veracity and truth of him that cannot lie . This were to impose the greatest cheat in the world upon men ; and can never proceed from the holy and true God. So then , as he hath made a rational sort of creatures , capable of moral government by rewards and punishments ; so he rules them in that way which is suitable to their natures , promising it shall be well with the righteous , and ill with wicked . These promises and threatnings can be no cheat , meerly intended to scare and fright , where there is no danger ; or encourage , where there is no real benefit : but what he promises , or threatens , must be accomplished , and every word of God take place , and be fulfilled . But it 's evident that no such distinction is made by the providence of God , ( at least ordinarily , and generally ) in this life : but all things come alike to all : and as with the righteous so with the wicked . Yea , here it goes ill with them that fear God , they are oppressed . They receive their evil things , and wicked men their good . Therefore we conclude , the righteous Judge of the whole earth , will in another world , recompence to every one according as his work shall be . Arg. 2. Secondly , And as the very being of God evinces it , so the Scriptures of truth plainly reveal it . These Scriptures are the Pandect , or System of the Laws , for the goverment of men ; which the wise and holy Ruler of the world , hath enacted and ordained for that purpose . And in them we find promises made to the Righteous , of a full reward for all their obedience , patience and sufferings in the next life , or coming world . And threatnings made against the wicked , of eternal wrath and anguish , as the Just recompence of their sin , in Hell for ever . Rom. 2.5 , 6 , 7 , 8 , 9 , 10. Thou treasurest up to thy self wrath , against the day of wrath ; and revelation of the righteous Iudgement of God. Who shall render to every man according to his deeds . To them who by patient continuance in well doing , seek for glory , and honour , and immortality eternal life : but unto them that are contentious , and obey not the truth , but obey unrighteousness ; indignation and wrath , tribulation and anguish upon every soul of man that doth evil , &c. So 2 Thes. 1.4 , 5 , 6 , 7. So that we our selves glory in you , in the Churches of God , for your patience , and faith in all your persecutions and tribulations , that ye endure . Which is [ a manifest token ] of the righteous Iudgement of God. That ye may be counted worthy of the Kingdom of God , for which ye also suffer . Seeing it is a righteous thing with God to recompence tribulation to them that trouble you ; and to you who are troubled rest with us , when the Lord Iesus shall be revealed from Heaven , in flaming fire , &c. To these plain testimonies , multitudes more might be added , if it were needful . Heaven and Earth shall pass away , but these words shall never pass away . Arg. 3. Thirdly , As the Scriptures reveal it , so the Consciences of all men , have some resentments of it . Where is the man whose Conscience never felt any impressions of hope , or fear from a future world ? If it be said these may be but the effects and force of discourse , or education ; we have read such things in the Scriptures , or have heard it by Preachers ; and so raise up to our selves hopes , and fears about it . I demand , how the Consciences of the Heathens , who have neither Scriptures nor Preachers came to be imprest with these things . Doth not the Apostle tells us , Rom. 2.15 . That their Consciences in the mean while work upon these things ? Their thoughts with reference to a future state accuse , or else excuse , ( i. e. ) their hearts are cheared and encouraged by the good they do , and terrified with fears about the evils they commit . Whereas if there were no such things , Conscience would neither accuse , or excuse for good , or evil done in this world . Arg. 4. Fourthly , The incarnation and death of Christ , is but a vanity without it . What did he propose to himself , or what benefit have we by his coming ; if there be no such future state ? Did he take our nature , and suffer such terrible things in it for nothing ? If you say , Christians have much comfort from it in this Life . I answer the comforts they have are raised by faith and expectation of the happiness to be enjoyed as the purchase of his blood in Heaven . And if there be no such heaven to which they are appointed . No Hell from which they are redeemed , they do but comfort themselves with a Fable , and bless themselves in a thing of nought . Their comfort is no greater than the comfort of a Beggar , that dreams he is a King , and when he awakes , finds himself a Beggar still . Surely the ends of Christs death were to deliver us from the wrath to come , 1 Thes. 1.10 . Not from an imaginary , but a real Hell , to bring us to God , 1 Pet. 3.18 . To be the Author of eternal Salvation to them that obey him , Heb. 5.9 . Arg. 5. Fifthly , and lastly , The immortality of humane souls puts it beyond all doubt . The soul of a man , vastly differs from that of a Beast ; which is but a material form , and so wholly depending on , must needs perish with the matter . But it is not so with us . Ours are reasonable spirits , that can live and act in a separated state from the body , Eccles. 3.21 . Who knoweth the spirit of man that goeth upward , and the spirit of a Beast that goeth downward to the earth . So that look as if a man dispute whether man be rational , that his very disputing it , proves him to be so ; so our disputes , hopes , fears , and apprehensions of eternity , prove our souls immortal , and capable of that state . Inference 1. Is there an Eternal State into which souls pass after this Life . How pretious then is present time , upon the improvement whereof that State depends ! O what a huge weight hath God hanged upon a small wyer ! God hath set us here in a State of Tryal , according as we improve these few hours , so will it fare with us to all Eternity . Every day , every hour , nay every moment of your present time hath an influence into your Eternity . Do ye believe this ? What , and yet squander away pretious time so carelesly , so vainly ? How do these things consist ? When Seneca heard one promise to spend a week with a friend that invited him , to recreate himself with him ; He told him he admired he should make such a rash promise ; what ( said he ) cast away so considerable a part of your Life ? How can you do it ! Surely our prodigallity in the expence of time , argues we have but little sence of great Eternity . Inference 2. How rational are all the difficulties and severities of Religion , which serve to promote and secure a future Eternal Happiness ? So vast is the disproportion betwixt Time and Eternity ; things seen , and not seen as yet , the present vanishing , and future permanent state , that he can never be justly reputed a wise man , that will not let go the best enjoyment he hath on earth , if it stand in the way of his eternal happiness . Nor can that man ever escape the just censure of notorious folly , who for the gratifying of his appetite , and present accommodation of his flesh ; le ts go an eternal glory in heaven . Darius repented heartily that he lost a Kingdom for a draught of water . O , said he , for how short a pleasure have I sold a Kingdom ! It was Moses choice , and his choice argued his wisdom ; he chose rather to suffer afflictions with the people of God , than to enjoy the pleasures of sin , which are but for a season , Heb. 11.25 . Men do not account him a fool , that will adventure a Penny , upon a probability to gain ten thousand pounds . But sure the disproportion betwixt Time , and Eternity is much greater . Inference 3. If there certainly be such an Eternal State , into which souls pass immediately after Death ; How great a change then doth Death make upon every man and woman ! O what a serious thing is it to die ! It 's your passage out of the swift river of Time , into the boundless and bottomless Ocean of Eternity . You that now converse with sensible objects , with men and women like your selves , enter then into the world of Spirits . You that now see the continual revolutions of daies and nights , passing away one after another , will then be fixed in a perpetual NOW . O what a serious thing is Death ! You throw a cast for Eternity , when you die . If you were to cast a Dye for your natural life , oh how would your hand shake with fear , how it would fall ? but what is that to this ? The souls of men are as it were asleep now in their bodies ; at Death they awake , and find themselves in the world of realities . Let this teach you both how to carry your selves towards dying persons when you visit them ; and to make every day some provision for that hour your selves . Be serious , be plain , be faithful with others that are stepping into Eternity : be so with your own souls every day . O remember what a long word , what an amazing thing Eternity is . Especially considering DOCT. 2. That all believers are at their death , immediately received into a State of glory and eternal happiness . This day shalt thou be with me . This the Atheist denies , he thinks he shall die , and therefore resolves to live as the Beasts that perish . Beryllus and some others after him , taught , that there was indeed a ●uture state of happiness and misery for souls , but that they pass not into it immediatly upon death and separation from the body , but shall sleep till the Resurrection and then awake and enter into it . But is not that soul asleep , or worse , that dreams of a sleeping soul till the Resurrection . Are souls so wounded and prejudiced by their separation from the body , that they cannot subsist or act separate from it ? Or have they found any such conceit in the Scriptures ? Not at all . The Scriptures take notice of no such interval ; but plainly enough denies it , 2 Cor. 5.8 . We are confident I say , and willing rather to be absent from the body , and present with the Lord. Mark it , no sooner parted from the body , but present with the Lord. So Phil. 1.23 . I desire to be dissolved , and to be with Christ , which is far better . If his soul was to sleep till the Resurrection , how was it far better to be dissolved , than to live ? Sure Pauls state in the body had-been far better , than his state after death , if this were so ; for here he enjoyed much sweet communion with God by Faith , but then he should enjoy nothing . To confirm this dream , they urge Ioh 14.3 . If I go my way , I will come again and receive you to my self . As if the time of Christs receiving his people to himself should not come , until his second coming at the end of the world . But though he will then collect all believers into one body , and present them solemnly to his Father : yet that hinders not , but he may , as indeed he doth receive every particular believing soul to himself at death , by the Ministry of Angels . And if not , how is it that when Christ comes to judgement , he is attended with ten thousands of his Saints , that shall follow him when he comes from heaven ? Iude 14. you see then the Scriptures put no interval betwixt the dissolution of a Saint , and his glorification . It speaks of the Saints that are dead , as already with the Lord. And the wicked that are dead , as already in Hell , calling them Spirits in Prison , 1 Pet. 3.19 , 20. assuring us that Iudas went presently to his own place , Acts 1.25 . and to that sence is the Parable of Dives and Lazarus , Luk. 16.22 . But let us weigh these four things more particularly , for our full satisfaction in this point . Arg. 1. First , Why should the happiness of believers be deferred , since they are immediatly capable of enjoying it , assoon as separated from the body ? Alas , the soul is so far from being assisted by the body , ( as it is now ) for the enjoyment of God ; that it 's rather clog'd and hindred by it ; so speaks the Apostle , 2 Cor. 5.6 , 8. Whilst we are at home in the body , we are absent from the Lord , ( i. e. ) our bodies prejudice our souls , obstruct and hinder the fulness and freedom of their communion . When we part from the body , we go home to the Lord. Then the soul is escaped as a Bird out of the Cage or Snare . Here I am prevented by an excellent Pen , which hath judiciously opened this point . To whose excellent observations I only add this , that if the intanglements , snares , and prejudices of the soul are so great and many in its embodied estate , that it cannot so freely dilate it self and take in the comforts of God , by communion with him , then surely the laying aside of that clog , or the freeing of the soul from that burden , can be no bar to its greater happiness , which it enjoys in its separated state . Arg. 2. Secondly , Why should the happiness and glory of the soul be deferred , unless God had some farther preparative work to do upon it ; before it be fit to be admitted into glory ? But surely there is no such work wrought upon it after its separation by death . All that is done of that kind , is done here . When the compositum is dissolved , all means , duties , and ordinances are ceased . The working day is then ended , and night come , when no man can work , Ioh. 9.3 . To that purpose are those words of Solomon , Eccles. 9.10 . Whatsoever thy hand findeth to do , do it with all thy might ; for there is no wisdom , nor knowledge , nor devise in the Grave whither thou goest . So that our glorification is not deferred , in order to our fuller preparation for glory . If we are not fit when we die , we can never be fit . All is done upon us that ever was intended to be done . For they are called , Heb. 12.23 . The Spirits of the Just made perfect . Arg. 3. Thirdly , Again , why should our Salvation slumber , when the damnation of the wicked doth not slumber ? God defers not their misery , and surely he will not defer our glory . If he be quick with his enemies , he will not be slow and dilatory with his friends . It cannot be imagined but he is as much inclined to acts of favour to his Children , as to acts of Justice to his enemies ; these are presently damned , Iud. 7. Acts 1.25 . 1 Pet. 3.19 , 20. and what reason why believers , all believers as well as this in the Text , should not be that very day in which they die , with Christ in Glory ? Arg. 4. Fourthly , And lastly , how do such delays consist with Christs ardent desires to have his people with him where he is ? And with the vehement longings of their souls to be with Christ ? You may see those reflected flames of Love and desire of mutual enjoyment betwixt the Bridegroom and his Spouse in Revel 22.17 , 20. Delays make their hearts sick . The expectation and Faith in which the Saints die , is to be satisfied then ; and surely God will not deceive them . I deny not but their glory will be more compleat when the body their absent friend is reunited , and made to share with them in their happiness . Yet that hinders not , but mean while the soul may enjoy its glory , whilst the body takes its rest , and sleeps in the Dust. Inference 1. Are believers immediatly with God after their dissolution , then how surprizingly glorious will Heaven be to believers ! Not that they are in it before they think of it , or are fitted for it , no , they have spent many thoughts upon it before , and been long preparing for it ; but the suddenness and greatness of the change is amazing to our thoughts . For a soul to be now here in the body , conversing with men ; living among sensible objects , and within a few moments to be with the Lord. This hour on earth , the next in the third heavens . Now viewing this world , and anon standing among an innumerable company of Angels , and the Spirits of the Just made perfect . O what a change is this ! What! but wink and see God! Commend thy soul to Christ , and be transferred in the arms of Angels into the invisible world , the world of Spirits ! To live as the Angels of God! To live without eating , drinking , sleeping . To be lifted up from a bed of sickness to a Throne of Glory ! To leave a sinful troublesom world , a sick and pained body , and be in a moment perfectly cured , and feel thy self perfectly well , and free from all troubles and distempers ! You cannot think what this will be . Who can tell what sights , what apprehensions , what thoughts , what frames believing souls have before the bodies they left , are removed from the eyes of their dear surviving friends ! Inference 2. Are believers immediatly with God after their dissolution , Where then shall unbelievers be , and in what state will they find themselves immediatly after death hath closed their eyes ! Ah , what will the case of them be that go the other way ? To be pluckt out of house and body , from among friends and comforts , and thrust into endless miseries , into the dark vault of Hell ; never to see the light of this world any more . Never to see a comfortable sight . Never to hear a joyful sound . Never to know the meaning of rest , peace , or delight any more ; O what a change is here ! To exchange the smiles and honours of men , for the frowns and fury of God. To be cloathed with flames , and drink the pure unmixed wrath of God , who was but a few days since cloathed in silks , and fill'd with the sweet of the creature , how is the state of things altered with thee ! It was the lamentable cry of poor Adrian when he felt death approaching . Oh my poor wandring soul , alas , whither art thou now going ! Where must thou lodge this night ! Thou shalt never jest more , never be merry more . Your term in your houses and bodies is out , and there is another habitation provided for you , but 't is a dismal one . When a Saint dyes heaven above is as it were moved to receive and entertain him ; at his coming he is received into everlasting habitations . Into the inheritance of the Saints in light . When an unbeliever dies , we may say of him alluding to Isa. 14.9 . Hell from beneath is moved for him to meet him at his coming , it stirreth up the dead for him . No more sports nor plays , no cups of wine , nor beds of pleasure . The more of these you enjoyed here , the more intolerable will this change be to you . If Saints are immediately with God , others must be immediatly with Satan . Inference 3. How little cause have they to fear death , who shall be with God so soon after their death ? Some there are that tremble at the thoughts of death . That cannot endure to hear its name mentioned . That would rather stoop to any misery here , yea , to any sin , than die , because they are afraid of the exchange : but you that are interessed in Christ , need not do so . You can lose nothing by the exchange . The words Death , Grave , and Eternity should have another kind of sound in your ears . And make contrary impressions upon your hearts . If your earthly Tabernacles cast you out , you shall not be found naked . You have a building of God , an house not made with hands , eternal in the heavens . And it is but a step out of this , into that . O what fair sweet and lovely thoughts should you have of that great and last change ! But what speak I of your fearlesness of death ? Your Duty lies much higher than that far . Inference 4. If Believers are immediatly with God , after their dissolution , then it 's their Duty to long for their dissolution . And cast many a longing look towards their Graves . So did Paul , I desire to be dissolved , and to be with Christ , which is far better . The advantages of this exchange are unspeakable . You have Gold , for Brass ; Wine , for Water ; Substance , for shadows ; solid Glory , for very Vanity . O if the dust of this earth were but once blown out of your eyes , that you might see the divine glory ; how weary would you be to live ? How willing to die ? But then be sure your title to heaven be sound and good . Leave not so great a concernment to the last . For though it is confessed God may do that in an hour , that never was done all your days , yet it is not common . Which brings us to our Third and Last observation . DOCT. 3. That God may , though he seldom doth prepare men for glory , immediately before their dissolution by death . There is one parable , and no more , that speaks of some that were called at the last hour . Matth. 20.9 , 10. And there is this one instance in the text , and no more ; that gives us an account of a person so called . We acknowledge God may do it , his grace is his own . He may dispense it how , and where he pleaseth . We must always salve divine prerogative . Who shall fix bonds , or put limits to free grace , but God himself , whose it is ? If he do not ordinarily shew such mercies to dying sinners , ( as indeed it doth not ) yet it is not because he cannot , but because he will not . Not because their hearts are so hardned by long custom in sin , that his grace cannot break them ; but because he most justly withholds that grace from them . When blessed Mr. Bilney the martyr , heard a Minister preaching thus . O thou old sinner , that hast lain these fifty years rotting in thy sin , dost thou think now to be saved ? That the blood of Christ shall save thee ? O said Mr. Bilney , what preaching of Christ is this ! If I had heard no other preaching than this , what had become of me ? No , no old sinners , or young sinners , great , or small sinners are not to be beaten off from Christ , but encouraged to repentance , and faith . For who knows but the bowels of mercy may yearn at last upon one that hath all along rejected it . This thief was as unlikely ever to have received mercy but a few hours before he died , as any person in the world could be . But surely this is no encouragement to neglect the present seasons of mercy , because God may shew mercy hereafter . To neglect the ordinary , because God sometimes manifests his grace in ways extraordinary . Many I know have hardened themselves in ways of sin by this example of mercy . But what God did at this time , for this man , cannot be expected to be done ordinarily for us . And the reasons thereof are , Reason 1. First , Because God hath vouchsafed us the ordinary and standing means of grace , which he had not ; and therefore we cannot expect such extraordinary and unusual conversions as he had . This poor creature never heard in all likelihood one Sermon preached by Christ , or any of the Apostles . He lived the life of a Highway man , and concerned not himself about Religion ; but we have Christ preached freely and constantly in our Assemblies . We have line upon line , and precept upon precept . And when God affords the ordinary preaching of the Gospel , he doth not use to work wonders . When Israel was in the Wilderness , then God baked their bread in Heaven , and clave the Rocks to give them drink ; but when they came to Canaan , where they had the ordinary means of subsistance , the manna ceased . Reason 2. Secondly , Such a conversion as this may not be ordinarily expected by any man , because such a time as that will never come again . It 's possible if Christ were to die again , and thou to be crucified with him , thou mightest receive thy conversion in such a miraculous and extraordinary way : but Christ dies no more . Such a day as that will never come again . Mr. Fenner in his excellent discourse upon this point , tells us that as this was an extraordinary time , Christ being now to be installed in his Kingdom , and Crowned with glory and honour : so extraordinary things were now done ; as when Kings are Crowned ; the Streets are richly hanged ; the Conduits run with wine ; great Malefactors are then pardoned ; for then they shew their munificence and bounty ; it is the day of the gladness of their hearts . But let a man come at another time to the Conduits , he shall find no wine , but ordinary water there . Let a man be in the Goal at another time , and he may be hanged ; yea , and hath no reason but to expect and prepare for it . What Christ did now for this man , was at an extraordinary time . Reason 3. Thirdly , Such a conversion as this may not ordinarily be expected , for as such a time will never come again , so there will never be the like reason for such a conversion any more . Christ converted him upon the Cross , to give an instance of his divine power at that time when it was almost wholy clouded . Look as in that day the divinity of Christ brake forth in several miracles , as the preternatural eclipse of the Sun. The great earthquake , the rending of the Rocks , and vail of the Temple . So in the conversion of this man in such an extraordinary way ; and all to give evidence of the divinity of Christ , and prove him to be the Son of God whom they crucified . But that is now sufficiently confirmed , and there will be no more occasion for miracles to evidence it . Reason 4. Fourthly , None hath reason to expect the like conversion , that enjoys the ordinary means ; because though in this convert we have a pattern of what free grace can do , yet as Divines pertinently observe , it 's a pattern without a promise . God hath not added any promise to it , that ever he will do so for any other . And where we have not a promise to encourage our hope , our hope can signifie but little to us . Inference 1. Let those that have found mercy in the evening of their life , admire the extraordinary grace that therein hath appeared to them . O that ever God accept the Bran , when Satan hath had the Flour of thy days ! The forementioned reverend Author tells us of one Marcus Cajus Victorius a very aged man in the primitive times , who was converted from Heathenism to Christianity in his old age . This man came to Simplicianus a Minister , and told him he heartily owned and embraced the Christian faith . But neither he nor the Church would trust him for a long time . And the reason was the unusualness and strangeness of a conversion at such an age . But after he had given them good evidence of the reallity thereof , there were acclamations and singing of Psalms , the people every where crying Marcus Ca●us Victorius is become a Christian. This was written for a wonder . Oh if God have wrought such wondrous salvations for any of you , what cause have you to do more for him than others ! What , to pluck you out of Hell when one foot was in ! To appear to you at last when so hardned by long custom in sin , that one might say , can the Ethiopian change his hue , or the Leopard his spots ? O what riches of mercy have appeared to you ! Inference 2. Let this convince and startle such as even to their gray hairs remain in an unconverted state , who are where they were when they first came into the world , yea , rather farther off by much . Bethink your selves , ye that are full of days , and full of sin ; whose time is almost done , and your great work not yet begun . Who have but a few sands more in the upper part of the glass to run down , and then your conversion will be impossible . Your sun is setting , your night is coming ; the shadows of the evening are stretched out upon you ; you have one foot in the grave , and the other in Hell. O think if all sense and tenderness be not withered up , as well as natural verdure ; think with your selves , how sad a case you are in . God may do wonders , but they are not seen every day ; then they would cease to be wondred at . O strive , strive while you have a little time , and a few helps and means more . Strive to get that work accomplished now that was never done yet . Defer it no longer , you have done so too much already . It may be ( to use Seneca's expression ) you have been these sixty , seventy , or eighty years beginning to live , about to change your practice ; but hitherto you still continue the same . Do not you see how Satan hath gulled and cheated you with vain purposes till he hath brought you to the very brinks of the grave and Hell. O 't is time now to make a stand , and pause a little where you are , and to what he hath brought you . The Lord at last give you an eye to see , and an heart to consider . Inference 3. Lastly , Let this be a call and caution to all young ones to begin with God betime , and take heed of delays till the last , as so many thousands have done before them to their eternal ruine . Now is your time , if you desire to be in Christ ; if you have any sense of the weight and worth of eternal things upon your hearts . I know your age is voluptuous , and delights not in the serious thoughts of death and eternity . You are more inclined to mind your pleasures , and leave these grave and serious matters to old age . But let me perswade you against that , by these considerations . First , Oh set to the business of Religion now , because this is the moulding age . Now your hearts are tender , and your affections flowing . Now is the time when you are most likely to be wrought upon . Secondly , Now , because this is the freest part of your time . It is in the morning of your life , as in the morning of the day . If a man have any business to be done , let him take the morning for it . For in the after part of the day a hurry of business comes on , so that you either forget it , or want opportunity for it . Thirdly , Now , because your life is immediately uncertain . You are not certain that ever you shall attain the years of your Fathers . There are graves in the Church yard just of your length . And skulls of all sorts and sizes in Golgotha as the Jews proverb is . Fourthly , Now , because God will not spare you because you are but young sinners , little sinners , if you die Christless . If you are not as you think old enough to mind Christ , surely if you die Christless , you are old enough to be damned . There 's the small spray , as well as great logs in the fire of Hell. Fifthly , Now , because your life will be the more eminently useful , and serviceable to God , when you know him betime , and begin with him early . Austin repented , and so have many thousands since him , that he began so late , and knew God no sooner . Sixthly , Now , because your life will be the sweeter to you , when the morning of it is dedicated to the Lord. The first fruits sanctifie the whole harvest . This will have a sweet influence into all your days . Whatever changes , straights , or troubles you may afterwards meet with . The THIRTY TIHRD SERMON . MATTH . XXVII . XLVI . And about the ninth hour Iesus cried with a loud voice , saying , Eli , Eli , lamasabachtani , that is to say , my God , my God , why hast thou forsaken me ? THis verse contains the fourth memorable saying of Christ upon the Cross. Words able to rend the hardest heart in the world . It is the voice of the Son of God in an agony . His sufferings were great , very great before , but never in that extremity as now ; When this heaven-rending and heart-melting out-cry brake from him upon the Cross , Eli , Eli lamasabachtani . In which words are considerable , the time , matter and manner of this his sad complaint . First , The time when it was uttered ; about the ninth hour , ( i. e. ) about three of the clock after noon . For as the Jews divided the night into four quarters , or watches : so they divided the day in like manner into four quarters , or greater hours . Which had their names from that hour of the day that closed the quarter . So that beginning their account of their lesser hours from six in the morning , which with them was the first , their ninth hour answered to our third after noon . And this is heedfully marked by the Evangelists on purpose to shew us how long Christ hanged in distress upon the Cross , both in soul and body , which at least was three full hours . Towards the end whereof his soul was so filled , distressed , and overwhelmed ; that this doleful cry brake from his soul , in bitter anguish . My God , my God , &c. Secondly , The matter of the complaint . It is not of the cruel tortures he felt in his body , nor of the scoffs and reproaches of his name ; he mentions not a word of these , they were all swallowed up in the sufferings within , as the River is swallowed up in the Sea , or the lesser flame in the greater . He seems to neglect all these , and only complains of what was more burdensom than ten thousand Crosses . Even his Fathers deserting him , my God , my God , why hast thou forsaken me ? It is a more inward trouble that burdens him , darkness upon his spirit , the hidings of Gods face from him , an affliction he was totally a stranger to , till now . Here he lays his hand in this complaint . This was the pained place , to which he points in this dolorous out-cry . Thirdly , The manner in which he utters his sad complaint , and that was with a remarkable vehemency , he cried with a loud voice , not like a dying man , in whom nature was spent , but as one full of vigor , life and sence . He gathered all his spirits together , stirred up the whole power of nature when he made this grievous out-cry . There is in it also an emphatical reduplication which shews with what vehemency it was uttered . Not singly , my God , but he doubles it , my God , my God , as distressed persons use to do . So Elisha , when Eli●ah was separated from him by the Chariots and Horses of fire , cries out , my Father , my Father . Nay , moreover , to encrease the force and vehemency of this complaint , here is an affectionate interrogation : Why hast thou forsaken me ? Questions , especially such as this , are full of spirits . It is as if he were surprised by the strangeness of this affliction : and rouzing up himself with an unusual vehemency , turns himself to his Father , and cries , why so , my Father ; O what dost thou mean by this ? What , hide that face from me that never was hid before ! What , and hide it from me now , in the depth of my other torments and troubles ! O what new , what strange things are these ! Lastly , here is an observable variation of the language in which this astonishing complaint was uttered . For he speaks both Hebrew , and Syriack in one breath , Eli , Eli , lama , are all Hebrew , Sabachtani is a Syriack word , used here for emphasis sake . Hance we observe . DOCT. That God in design to heighten the sufferings of Christ to the uttermost , forsook him in the time of his greatest distress ; to the unspeakable affliction , and anguish of his soul. This proposition shall be considered in three parts . The desertion it self . The design or end of it . The effect and influence it had on Christ. First , The desertion it self . Divine desertion generally considered is Gods withdrawing himself from any , not as to his Essence , that fills Heaven and Earth , and constantly remains the same . But it 's the withdrawment of his favour , grace and love . When these are gone , God is said to be gone . And this is done two ways , either absolutely , and wholly , , or respectively and only as to manifestation . In the first sense Devils are forsaken of God. They once were in his favour and love , but they have utterly and finally lost it . God is so withdrawn from them , as that he will never take them into favour any more . In the other sense he sometimes forsakes his dearest Children , ( i. e. ) he removes all sweet manifestations of his favour and love for a time , and carries it to them as a stranger ; though his love be still the same . And this kind of desertion which is respective , temporary , and only in regard of manifestation , is justly distinguished from the various ends and designs of it , into probational , cautional , castigatory , and poenal . Probational desertions are only for the proof and trial of grace . Cautional desertions are designed to prevent sin . Castigatory desertions are Gods rods to chastize his people for sin . Poenal desertions are such as are inflicted as the just reward of sin , for the reparation of that wrong sinners have done by their sins . Of this sort was Christs desertion . A part of the curse , and a special part . And his bearing it was no small part of the reparation , or satisfaction he made for our sins . More particularly , to open the nature of this desertion of Christ by his Father , there being much of intricacy and difficulty in it . I shall proceed in the explication of it Negatively , and Positively . First , Negatively , when Christ cries out of Gods forsaking him , he doth not mean that he had dissolved the personal union of the two natures . Not as if the marriage knot which united our nature to the person of Christ was loosed , or a divorce made betwixt them . No , for when he was forsaken of God , he was still true and real Godman in one person . Secondly , When Christ bewails the Fathers forsaking him , he doth not mean that he pulled away the prop of divine support from him , by which he had till then endured the tortures and sufferings that oppressed him . No , though the Father deserted , yet he still supported him . And so much is intimated in these words of Christ Eli , Eli , which signifies my strong one , my strong one . God was with him by way of support , when withdrawn as to manifestations of love and favour . In respect of Gods supporting presence which was with Christ at this time ; it 's said , Isai. 42.1 . Behold my Servant whom I uphold , and Joh. 16.32 . I am not alone , but the Father is with me . So that this cannot be the meaning of it . Thirdly , Much less is it his meaning that God had left him , as to inherent grace and sanctification . Recalling that spirit of holiness which had anointed him above his fellows . No , no : when he was forsaken he remained as holy as ever . He had indeed less comfort , but not less holiness than before . Such a desertion had irritated and made void the very end of his death . And his sacrifice could never have yielded such a fragrant odor to God as it did , Eph. 5.2 . Fourthly , The love of God was not so withdrawn from Christ , as that the Father had now no love for him , nor delight in him . That 's impossible , he can no more cease to love Christ , than to love himself . His love was not turned into wrath . Though his wrath only was now manifested to him as our surety ; and his love hid from him , as his beloved Son. Fifthly , Nor was Christ forsaken by his Father finally , upon what account soever it was that he was forsaken . No , it was but for a few hours that the dark cloud dwelt over his soul. It soon past away . And the bright and glorious face of God shone forth again , as bright as ever , Psal. 22.1.24 . compared . Sixthly , And lastly , It was not a mutual desertion , or a desertion on both parts ; the Father forsook him , but he forsook not his Father . When God withdrew , he followed him , crying my God , my God. Yet to speak positively of it ; though it did not dissolve the personal union , nor cutting off divine supports , nor remove his inherent grace , nor turn his Fathers love into hatred , nor continue for ever , nor yet was it on both parts , Christs forsaking God , as well as God forsaking Christ ; yet I say it was First , A very sad desertion , the like unto which in all respects never was experienced by any , nor can be to the end of the world . All his other troubles were but small things to this ; they bare upon his body , these upon his soul. They came from the hands of vile men , this from the hand of a dear Father . He suffered both in body and soul ; but the sufferings of his soul , were the very soul of his sufferings . Under all his other sufferings he opened not his mouth , but this toucht the quick , that he could not but cry out , my God , my God , why hast thou forsaken me . Secondly , As it was a sad , so it was a poenal desertion , inflicted on him for satisfaction for those sins of ours , which deserved that God should forsake us for ever , as the damned are forsaken by him . So that this cry ( as one observes ) was like the perpetual shriek of them that are cast away for ever . This was that Hell , and the torments of it which Christ our surety suffered for us . For look as there lies a twofold misery upon the damned in Hell , viz. pain of sence , and pain of loss . So upon Christ answerably there was not only an impression of wrath , but also a Substraction , or withdrawment of all sensible favour , and love . Hence it 's said by himself , Ioh. 12.27 . And now my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is troubled . The word signifies troubled as they that are in Hell are troubled . Though God did not leave his soul in Hell , as others are ; he having enough to pay the debt which they have not , yet in the torments thereof at this time he was . Yea , in sufferings at this time in his soul , equivalent to all that which our souls should have suffered there , to all Eternity . Thirdly , It was a desertion that was real , and not fictitious . He doth not personate a deserted soul , and speak as if God had withdrawn the comfortable sence and influence of his love from him ; but the thing was so indeed . The God-head restrained and kept back for this time , all its joys , comforts , and sence of love from the man-hood : yielding it nothing but support . This bitter doleful out-cry of Christ gives evidence enough of the reality of it . He did not feign but feel the burdensomness of it . Fourthly , This desertion fell out in the time of Christs greatest need of comfort that ever he had in all the time of his life on earth . His Father forsook him at that time , when all earthly comforts had forsaken him ; and all outward evils had broken in together upon him . When men yea the best of men stood afar off , and none but barbarous enemies were about him . When pains and shame , and all miseries even weighed him down , then even then to compleat and fill up his sufferings , God stands afar off too . Fifthly , And lastly , It was such a desertion , as left him only to the supports of his Faith. He had nothing else now but his Fathers covenant and promise to hang upon . And indeed as a Juditious Author perninently observes ; the Faith of Christ did several ways act and manifest it self , in these very words of complaint in the Text. For though all comfortable sights of God and sence of love were obstructed , yet you see his soul cleaves fiducially to God for all that . My God , &c. Though sense and feeling spake as well as Faith ; Yet Faith speaks first , my God , before sence speaks a word of his forsaking . His Faith prevented the complaint of sence and though sence comes in afterward with a word of complaint , yet here are two words of Faith , to one of Sence . It is , my God , my God , and but one word of forsaking . As his Faith spake first , so it spake twice when sence and feeling spake but once . Yea , and as Faith spake first , and twice as much as sence , so it spake more confidently than Sence did . He lays a confident claim to God as his God ; my God , my God , and only Queries about his forsaking of him ; why hast thou forsaken me ? This is spoken more dubiously , the former most confidently . To be short , His Faith laid hold on God , under a most suitable Title , or Attribute , Eli , Eli , my strong one , my strong one , q. d. O thou with whom is infinite and everlasting strength , thou that hast hitherto supported my Man-hood , and according to thy promise upheld thy Servant ; what , wilt thou now forsake me ? My strong one I lean upon thee . To these supports and refuges of Faith this desertion shut up Christ. By these things he stood when all other visible and sensible comforts shrunk away both from his soul and body . This is the true though brief account of the nature and quality of Christs desertion . Secondly , In the next place let us consider the designs , and ends of it ; which were principally Satisfaction and Sanctification . Satisfaction for those sins of ours which deserved that we should be totally and everlastingly forsaken of God. This is the desert of every sin , and the damned do feel it , and shall to all Eternity . God is gone from them for ever , not essentially , the just God is with them still , the God of power is still with them , the avenging God is ever with them ; but the merciful God is gone , and gone for ever . And thus would he have withdrawn himself from every soul that sinned , had not Christ born that punishment for us , in his own soul ; if he had not cryed , my God , my God , why hast thou forsaken me ? we must have howled out this hideous complaint in the lowest Hell for ever , O righteous God , O dreadful , O terrible God , thou hast for ever forsaken me . And as satisfaction was design'd in this desertion of Christ , so also was the Sanctification of all the desertions of the Saints designed in it . For he having been forsaken before us , and for us ; when ever God forsakes us , that very forsaking of his is sanctified , and thereby turned into a mercy to believers . Hence are all the pretious fruits and effects of our desertions . Such are the earnest excitation of the soul to Prayer , Psal. 77.2 . Psal. 88.1 , 9. The antidoting the tempted soul against sin . The reviving of antient experiences , Psal. 77.5 . Enhaunsing the value of the divine presence with the soul , and teaching it to hold Christ faster than ever before , Cant. 3.1 , 2 , 3 , 4 , 5. These and many more are the pretious effects of sanctified desertion ? but how many or how good so ever these effects are , they do all owe themselves to Jesus Christ , as to the Author of them . Who for our sakes would pass through this dark and sad state , that we might find those blessings in it . So then , the God-heads suspending of all the effects of joy and comfort from the humanity of Christ at this time , which had not ceased to flow into it in an ineffable measure , and manner till now , must needs be both a special part of Christs satisfaction for us , and consequently that which makes all our temporary desertions rather mercies and blessings , than curses to us . Thirdly , Let us in the next place consider the Effect and influence this desertion had upon the Spirit of Christ. And though it did not drive him to despair as the Papists falsely charge Mr. Calvin to have affirmed ; yet it even amazed him , and almost swallowed up his soul in the deeps of trouble and consternation . This cry is a cry from the deeps ; from a soul oppressed even to death . Never was the Lord Jesus so put to it before . It is a most astonishing out-cry . Let but five particulars be weighed , and you will say never was there any darkness like this . No sorrow like Christs sorrow in his deserted state . For , First , Apprehend , Reader , this was a new thing to Christ , and that which he was never acquainted with before . From all Eternity until now , there had been constant and wonderful out-lets of love , delight , and joy , from the bosom of the Father , into his bosom . He never missed his Father before . Never saw a frown , or a vail upon that blessed face before . This made it an heavy burden indeed , the words are words of wonderment and admiration ; my God , my God , why hast thou forsaken me ! Thou that never ●idst so before , hast forsaken me now . Secondly , As it was a new thing to Christ , and therefore the more amazing ; so it was a great thing to Christ , so great that he scarce knew how to support it . Had it not been a great tryal indeed , so great a spirit as Christs was would never have so droop'd under it , and made so sad a complaint of it . It was so sharp , so heavy an affliction to his soul ; that it caused him who was meek under all other sufferings as a Lamb , to roar under this like a Lion. For so much those words of Christ signifie , Psal. 22.1 . My God , my God , why hast thou forsaken me , why art thou so far from the voice of my roaring ? It comes from a root that signifies to howl or roar as a Lion. And rather signifies the noise made by a wild Beast , than the voice of a man. And it is as much as if Christ had said , O my God no words can express my anguish . I will not speak , but roar , howl out my complaints . Pour it out in vollies of Groans . I roar as a Lion. It 's no small matter will make that majestick creature to roar . And sure so great a Spirit as Christs , would not have roared under a slight burden . Thirdly , As it was a great burden to Christ , so it was a burden laid on in the time of his greatest distress . When his body was in tortures , and all about him was black , dismal , and full of horror , and darkness . He fell into this desertion at a time when he never had the like need of divine supports and comforts , and that aggravated it . Fourthly , It was a burden that lay upon him long , even from the time his soul began to be sorrowful and sore amazed in the Garden , till his very death . If you were but to hold your finger in the fire for two minutes , you would not be able to bear it . But what is the finger of a man , to the soul of Christ ? or what is material fire , to the wrath of the great God! Fifthly , So heavy was this pressure upon Christs soul , that in all probability it hastened his death ; for it was not usual for crucified persons to expire so soon ; and those that were crucified with him , were both alive after Christ was gone . Some have hanged more than a day and night , some two full days and nights in those torments alive ; but never did any feel inwardly , what Christ felt . He bare it till the nighth hour , and then make a fearful out-cry , and dies . The Uses follow . Inference 1. Did God forsake Christ upon the Cross , as a punishment to him for our sins ; Then it follows , that as often as we have sinned , so oft have we deserved to be forsaken of God. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just recompence and demerit of Sin. And indeed here lies the principal evil of sin , that it separates betwixt God and the soul. This separation is both the moral evil that is in it , and the poenal evil inflicted by the righteous God for it . By sin we depart from God , and as a due punishment of it , God departs from us . This will be the dismal Sentence in the last day , Matth. 25. Depart from me , ye Cursed . Thenceforth there will be a gulph fixed betwixt God and them , Luk. 16.20 . No more friendly interccurses with the blessed God for ever . The eternal shriek of the damned is , Woe , and alas , God hath forsaken us for ever more . Ten thousand worlds can no way recompence the loss of one God. Beware sinners how you say to God now , depart from us , we desire not the knowledge of thy ways , lest he say , depart from me , you shall never see my face . Inference 2. Did Christ never make such a sad complaint and out-cry till God. hid his face from him ; Then the hiding of Gods face , is certainly the greatest misery that can possibly befall a gracious soul , in this world . When they scourged , buffetted , and smo●e Christ , yea when they nailed him to the Tree , he opened not his mouth ; but when his Father hid his face from him , then he cryed out ; yea , his voice was the voice of roaring ; this was more to him , than a thousand cruci yings . And surely as it was to Christ , so it . is to all gratious souls the saddest stroke , the heaviest burden that ever they felt . When David forbad Absolom to come to jerusalem to see his Father , he complains in 2 Sam. 14.32 . Wherefore ( said he ) am I come from Geshur , if I may not see the Kings face ? So doth the gratious soul bemcan it self , wherefore am I redeemed , called , and reconciled ; if I may not see the face of my God ? It 's said of Tully when he was banished from Italy , and of Demosthenes when he was banished from Athens , that they wept every time they looked towards their own Country . And is it strange that a poor deserted believer should mourn every time he looks heaven ward ? Say , Christian , did the tears never tricle down thy cheeks when thou lookedst towards heaven , and couldst not see the face of thy God as at other times ? If two dear friends cannot part , though it be but for a season , but that parting must be in a shower : blame not the Saints if they sigh and mourn bitterly when the Lord , who is the life of their life departs ; though but for a season from them ; for if God depart , their sweetest enjoyment on earth , the very crown of all their comforts is gone , and what will a King take in exchange for his crown ? what can recompence to a Saint , the loss of his God! Indeed if they had never seen the Lord , or tasted the incomparable sweetness of his presence , it were an●ther matter ; but the darkness which follows the sweetest light of his countenance is doubl darkness . And that which doth not a little increase the horror of this darkness is , that when their souls are thus benighted , and the Sun of their comfort is set ; then doth Satan like the wild Bea●ts of the desert , creep out of his den , and roars upon them with hideous temptations . Surely this is a sad state , and deserves tender pity . Pity is a due debt to the distressed , and the world shews not a greater distress than this . If ever you have been in troubles of this kind your selves , you will never slight others in the same case ! Nay one end of Gods exercising you with troubles of this nature , is to teach you compassion towards others in the same case . Do they not cry to you as Iob 19.21 . Have pity , have pity upon me , O ye my friends , for the hand of God hath touched me . Draw ferch bowels of mercy and tender compassion to them , for either you have been , or are , or may be in the same case your selves , however , if men do not , to be sure Christ that hath felt it before them , and for them , will pity them . Inference 3. Did God really forsake Jesus Christ upon the Cross , then from the desortion of Christs singular consolation springs up to the people of God ; yea , manifold consolation . Principally it 's a support in these two respects , As it is preventive of your final desertion , and a comfortable pattern to you in your present sad desertions . First , Christs desertion is preventive of your final desertion . Because he was forsaken for a time , you shall not be forsaken for ever . For he was forsaken for you . And Gods forsaking him . though but for a few hours , is equivalent to his forsaking you for ever . It is every way as much for the dear Son of God , the darling delight of his soul , to be forsaken of God for a time ; as if such a poor inconsiderable thing as thou art , shouldst be cast off to eternity . Now this being equivalent and born in thy room , must needs give thee the highest security in the world , that God will never finally withdraw from the. Had he intended to have done so , Christ had never made such a sad cut-cry as you hear this day , my God , my God , why hast thou forsaken me ? Secondly , Moreover , this sad desertion of Christ becomes a comf●rca●le pattern to poor deserted souls in divers respects : and the proper business of such soul at such times , is to eye it believingly , in those fix respects . First , Though God deserted Christ , yet at the same time he powerfully supported him . His omnipotent arms were under him , though his pleased face was hid from him . He had not indeed his smiles , but he had his supportations . So ( Christan ) just so shall it be with thee . Thy God may turn away his face , he will not pluck away his arm . When one asked of holy Mr. Baines how the case stood with his soul , he answered ; Supports I have , though suavities I want . Our Father in this deals with us , as we our selves sometimes do with a Child that is stubborn and rebellious . We turn him out of doors , and bid him be gone our of our sight ; and there sighs and weeps , but how ever , for the humbling of him will not presently take him into house and favour ; yet we order , at least permit the servants to carry him meat and drink . Here is fatherly care , and support ; though no former smiles , or manifested delights . Secondly , Though God deserted Christ , yet he deserted not God. His Father forsook him , but he could not forsake his Father , but followed him with this cry , my God , my God , why hast thou forsaken me ? And is it not even so with you ? God goes off from your souls , but you cannot go off from him . No , your hearts are mourning after the Lord. Seeking him carefully with tears . Complaining of his absence as the greatest evil in this world . This is Christ like . So it was with the Spouse , Cant. 3.1 , 2. Her beloved had withdrawn himself , and was gone ; but was she content to part with him so ? No such thing . By night on my bed , I sought him whom my soul loveth , I sought him but I found him not , I will arise now , and go about the City , &c. Thirdly , Though God forsook Christ , yet he returned to him again . It was but for a time , not for ever . In this also doth his desertion parallel yours . God may for several wise and holy reasons hide his face from you , but not so as it 's hid from the damned ; who shall never see it again . This cloud will pass away . This night shall have a bright morning . For ( saith thy God ) I will not contend for ever , neither will I be always wroth ▪ for the spirit should fail before me , and the souls which I have made . As if he should say , I may contend with him for a time , to humble him ; but not for ever , left instead of a sad child , I should have a dead child . Oh the tenderness even of a displeased Father ! Fourthly , Though God forsook Christ , yet at that time he could justifie God. So you read Psal. 22.2 , 3. O my God , ( saith he ) I cry in the day time ; but thou hearest not , and in the night season , and am not silent ; but thou art holy . Is not thy spirit according to thy measure , framed like Christs in this ? Canst thou not say even when he writes bitter things against thee , he is a holy , faithful , and good God for all this . I am deserted , but not wronged . There is not one drop of injustice , in all the Sea of my sorrows . Though he condemn me , I must and will Justifie him . This also is Christ-like . Fifthly , Though God took from Christ all visible and sensible comforts , inward , as well as outward ; yet Christ subsisted by faith in the absence of them all . His desertion put him upon the acting of his faith . My God , my God , are words of faith . The words of one that rolls upon his God. And is it not so with you too ? Sence of love is gone , sweet sights of God shut up in a dark cloud ; well what then ? Must thy hands presently hang down , and thy soul give up all its hopes ? What! is there no faith to relieve in this case ? Yes , yes , and blessed be God for faith . Who is among you that feareth the Lord , and obeyeth the voice of his servants , that walketh in darkness , and hath no light ; let him trust in the name of the Lord , and stay himself upon his God , Isai. 50.10 . To conclude , Sixthly , Christ was deserted , a little before the glorious morning of light and joy dawned upon him . It was a little , a very little while , after this sad cry , before he triumphed gloriously . And so it may be with you . Heaviness may endure for a night , but joy and gladness will come in the morning . You know how Mr. Glover was trasported with joy , and cryed out , as a man in a Rapture . O Austin , he is come , he is come , he is come , meaning the Comforter , who for some time had been absent from his soul. But I fear I am absolutely and finally forsaken . Why so ? Do you find the characters of such a desertion upon your soul ? Be righteous Judges , and tell me , whether you find an heart willing to forsake God ? Is it indifferent now to you whether God ever return again or no ? Are there no mournings , meltings , hankerings after the Lord ? Indeed if you forsake him , he will cast you off for ever . But can you do so ? Oh no , let him do what he will , I am resolved to wait for him , cleave to him , mourn after him , though I have no present comfort from him , no assurance of my interest in him ! yet will I not exchange my poor weak hopes , for all the good in this world . Again , You say God hath forsaken you , but hath he let loose the bridle before you ? To allude to Iob. 30.11 . Hath he taken away from your souls , all conscientious tenderness of sin , so that now you can sin freely , and without any regret ? If so , it 's a sad token indeed . Tell me soul , if thou judgest indeed God will never return in loving kindness to thee any more ; why dost thou not then give thy self over to the pleasures of sin , and fetch thy comforts that way from the creatures since thou canst have no comfort from thy God ? Oh no , I cannot do so . If I die in darkness and sorrow , I will never do so . My soul is as full of fear and hatred of sin as ever , though empty of joy and comfort . Surely there are no tokens of a soul finally abandoned by its God. Inference 4. Did God forsake his own Son upon the Cross ; then the dearest of Gods people may for a time be forsaken of their God : Think it not strange when you that are the children of light , meet with darkness , yea and walk it ● . Neither charge God foolishly . Say not he deals hardly with you . You see what befel Jesus Christ , whom his soul delighted in . It 's doubtless your concernment to expect , and prepare for days of darkness . You have heard the doleful cry of Christ , my God , my God , why hast thou forsaken me ? You know how it was with Job , David , H●man , Asaph , and many others the dear servants of God. What heart-melting lamentations they have made upon this account . And are you better than they ? Oh prepare for spiritual troubles . I am sure you do enough every day to involve you in darkness . Now if at any time this trial befall you , mind these two seasonable Admonitions , and lay them up for such a time . Admonition 1. First , Exercise the faith of adherence , when you have lost the faith of evidence . When God takes away that he leaves this . That is necessary to the comfort , this to the life of his people . It 's sweet to live in views of your interest , but if they be gone , believe and roll on God for an interest . Stay your selves on your God , when you h●ve no light . Isai. 50.10 . Drop this anchor in the dark , and do not reckon all gone , when evidence is gone . Never reckon your selves undone whilst you can adhere to your God. Direct acts are noble acts of faith , as well as reflexive ones . Yea , and in some respects to be preferred to them . For , First , As your comfort depends on the evidencing acts of faith , so your salvation upon the adhering act of faith . Evidence comforts , but affiance saves you . And sure salvation is more than comfort . Secondly , Your faith of evidence hath more sensible sweetness , but your faith of adherence is of more constancy , and continuance . The former is as a flower in its mouth , the latter sticks by you all the year . Thirdly , Faith of evidence brings more joy to you , but faith of adherence , brings more glory to God. For thereby you trust him when you cannot see him . Yea , you beleive not only without , but against sence and feeling . And doubtless that which brings glory to God , is better than that which brings comfort to you . O then , exercise this , when you have lost that . Admonition 2. Secondly , Take the right method to recover the sweet light which you have sinned away from your souls . Do not go about from one , to another complaining ; nor yet sit down desponding under your burden . But , First , Search diligently after the cause of Gods withdrawment . Urge him hard by prayer to tell thee wherefore he contends with thee , Iob. 10.2 . Say , Lord , what have I done that so offends thy spirit ? what evil is it which thou so rebukest ? I beseech thee shew me the cause of thine anger ? Have I grieved thy spirit in this thing , or in that ? Was it my neglect of duty , or my formality in duties ? Was I not thankful for the sense of thy love , when it was shed abroad in my heart ? O Lord , why is it thus with me ? Secondly , Humble your souls before the Lord for every evil you shall be convinced of . Tell him it pierces your hearts that you have so displeased him . And that it shall be a caution to you whilst you live , never to return again to folly . Invite him again to your souls , and mourn after the Lord till you have found him . If you seek him , he will be found of you , 2 Chron. 15.2 . It may be you shall have a thousand Comforters come about your sad souls in such a time to comfor them . This will be to you instead of God , and that will repair your loss of Christ. Despise them all , and say , I am resolved to sit as a Widow till Christ return ; he or none shall have my love . Thirdly , Wait on in the use of means till Christ return . O be not discouraged . Though he tarry , wait you for him , for Blessed are all they that wait for him . The THIRTY FOURTH SERMON . JOH . XIX . XXVIII . After this Iesus knowing that all things were now accomplished ; that the Scriptures might be fulfilled , saith , I Thirst. IT is as truly as commonly said , death is dry . Christ found it so , when he died . When his spirits laboured in the agonies of death , then he said I thirst . This is the fifth word of Christ upon the Cross , spoken a little before he bowed the head and yielded up the Ghost . It is only recorded by this Evangelist , and there are four things remarkable in this complaint of Christ , viz. the person complaining . The complaint he made . The time when . And the reason why he so complained . First , The person complaining . Iesus said I thirst . This is a clear evidence that it was no common suffering . Great and resolute spirits will not complain for small matters . The spirit of a common man will endure much , before it utters any complaint . Let us therefore see , Secondly , The affliction or suffering he complains of ; and that is Thirst. There are two sorts of thirst . One natural and proper , another spiritual and figurative . Christ felt both at this time . His soul thirsted in vehement desires and longings to accomplish and finish that great and difficult work he was now about . And his body thirsted by reason of those unparalleled agonies it laboured under , for the accomplishing hereof . But it was the proper natural thirst he here intends , when he said , I thirst . Now this natural thirst of which he complains , is the raging of the appetite for humid nourishment , arising from the scorching up of the parts of the body for want of moisture . And amongst all the pains and afflictions of the body , there can scarcely be named a greater , and more intolerable one than extream thirst . The most mighty and valiant have stooped under it . Mighty Sampson after all his conquests and victories , complains thus , Judg. 15.18 . And he was sore athirst , and called on the Lord , and said , thou hast given this great deliverance into the hand of thy servant , and now shall I die for thirst ? and fall into the hands of the uncircumcised . Great Darius drank filthy water , defiled w●th the bodies of the slain , to relieve his thirst ; and protested , never any drink was more pleasant to him . Hence , Isai. 41.17 . Thirst is put to express the most afflicted state . When the poor and needy seek water , and there is none ; and their tongue faileth for thirst : I the Lord will hear them , ( i. e. ) when my people are in extream necessities under any extraordinary pressures and distresses ; I will be with them , to supply and relieve them . Thirst causes a most painful compression of the heart , when the body like a sponge sucks and draws for moisture , and there is none . And this may be occasioned either by long abstinence from drink , or by the labouring and expence of the spirits under grievous agonies , and extream tortures ; which like a fire within soon sc●rch up the very radical moisture . Now though we find not , that Christ tasted a drop of liquor since he sate with the Disciples at the Table , after that no more refreshments for him in this world : yet that was not the cause of this raging thirst ; but it is to be ascribed to the extream sufferings which he so long had conflicted with , both in his soul , and body . These preyed upon him and drank up his very spirits . Hence came this sad complaint I thirst . Thirdly , Let us consider the time when he thus complained . When all things were now accomplished , saith the Text , ( i. e. ) when all things were even ready to be accomplished in his death . A little , a very little while before his expiration . When the travailing throws of death began to be strong upon him . And so it was both a sign of death at hand , and of his love to us : which was stronger than death ; that would not complain sooner , because he would admit of no relief , nor take the lest refreshment till he had done his work . Fourthly , and Lastly , Take notice of the design and end of his complaint . That the Scriptures might be fulfilled , he saith I thirst , ( i. e. ) that it might appear for the satisfaction of our faith , that whatsoever had been predicted by the Prophets ; was exactly acc●mplished even to a circumstance in him . Now it was foretold of him , Psal. 69.21 . They gave me gall for my meat , and in my thirst , they gave me vinegar to drink , and herein it was verified . Hence the Note is . DOCT. That such were the Agonies and extream sufferings of our Lord Iesus Christ upon the Cross , as drank up his very spirits , and made him cry I thirst . If I ( said one ) should live a thousand years , and every day die a thousand times the same death for Christ , that he once died for me , yet all this would be nothing to the sorrows Christ endured in his death . At this time the Bridegroom Christ might have borrowed the word of his Spouse the Church , Lam. 1.12 . Is it nothing to you , all ye that pass by ? See , and behold , if there be any sorrow , like unto my sorrow which is done unto me ; wherewith the Lord hath afflicted me , in the day of his fierce anger . Here we are to enquire into and consider the extremities and agonies Christ laboured under upon the Cross , which occasioned this sad complaint of thirst . And then make application of it in the several inferences of truth diducible from it . Now the sufferings of our Lord Jesus Christ upon the Cross were twofold , viz. his Corporeal , and Spiritual sufferings . We shall open them distinctly , and then shew how both these meeting together upon him in their fulness and extremity must needs consume his very radical moisture , and make him cry I thirst . To begin with the first , First , His Corporeal and more external sufferings were exceeding great , acute , and extream sufferings . For they were sharp , universal , continual , and unrelieved by any inward comfort . First , They were sharp sufferings . For his body was racked or digged in those parts where sence more eminently dwells . In the hands and feet the veins and sinews meet , and there pain and anguish meet with them . Psal. 22.16 . They digged my hands , and my feet . Now Christ by reason of his exact and excellent temper of body had doubtless more quick , tender and delicate senses than other men . His body was so formed that it might be a capacious vessel to take in more sufferings than any other body can . Sense is in some more delicate and tender , and in others dull , and blunt according to the temperment , and vivacity of the body and spirits . But in none as it was in Christ , whose body was miraculously formed on purpose to suffer unparalelled miseries and sorrows in . A body hast thou fitted me . Heb. 10.5 . Neither sin , nor sickness had any way enfeebled , or dulled it . Secondly , As his pains were sharp , so they were universal , not affecting one but every part . They seized every member . From head to foot no member was free from torture . For as his head was wounded with thorns , his back with bloody lashes , his side with a spear , his hands and feet with nails . So every other part was stretched and distended beyond its natural length , by hanging upon that cruel engine of torment the Cross. And as every member , so every particular sence was afflicted , his sight with vile wretches , cruel murderers that stood about him . His hearing with horrid blasphemies , belcht out against him . His tast with vinegar and gall , which they gave to aggravate his misery : his smell , with that filthy Golgotha where he was crucified , and his feeling with exquisite pains in every part . So that he was not only sharply , but universally tormented . Thirdly , These universal pains were continual , not by fits , but without any intermission . He had not a moments ease by the cessation of pains . Wave came upon wave , one grief driving on another , till all Gods waves and billows had gone over him . To be in extremity of pain , and that without a moments intermission , will quickly pull down the stoutest nature in the world . Fourthly , And lastly , as his pains were sharp , universal , and continual ; so they were altogether unrelieved by his understanding part . If a man have sweet comforts flowing into his soul from God , they will sweetly demulce and allay the pains of the body . This made the Martyrs shout amidst the flames . Yea even inferiour comforts and delights of the mind will greatly relieve the oppressed body . It 's said of Possidonius that in a great fit of the Stone he sol●ced himself , with discourses of moral vertue , and when the pain twinged him , he would say , O pain , thou dost nothing , though thou art a little troublesom , I will never confess thee to be evil . And Epicurus in the fits of the Colick refreshed himself ob memoriam inventorem , ( i. e. ) by his invention in Philosophy . But now Christ had no relief this way in the least . Not a drop of comfort came from heaven into his soul to relieve it , and the body by it . But on the contrary his soul was filled up with grief , and had an heavier burden of its own to bear than that of the body . So that instead of relieving , it increased unspeakably the burden of his outward man. For Secondly , Let us consider these inward sufferings of his soul , how great they were , and how quickly spent his natural strength , and turned his moisture into the drought of Summer . And First , His soul felt the wrath of an angry God , which was terribly imprest upon it . The wrath of a King is as the roaring of a Lion , but what is that to the wrath of a Deity ? See what a description is given of it in Nahum . 1.16 . Who can stand before his indignation ? And who can abide in the fierceness of his anger ? His fury is poured out like fire , and the rocks are thrown down by him . Had not the strength that supported Christ been greater than that of Rocks , this wrath had certainly overwhelmed , and ground him to powder . Secondly , As it was the wrath of God that lay upon his soul , so it was the pure wrath of God , without any allay or mixture . Not one drop of comfort came from heaven or earth . All the ingredients in his cup were bitter ones . There was wrath without mercy ; yea , wrath without the least degree of sparing mercy ; for God spared not his own Son , Rom. 8.32 . Had Christ been abated or spared , we had not . If our mercies must be pure mercies , and our glory in Heaven , pure and unmixed glory ; then the wrath which he suffered , must be pure unmixed wrath . Yea , Thirdly , As the wrath , the pure unmixed wrath of God lay upon his soul , so all the wrath of God was poured out upon him ; even to the last drop . So that there is not one drop reserved , for the Elect to feel . Christs cup was deep and large , it contained all the fury and wrath of an infinite God in it . And yet he drank it up . He bare it all ; so that to believing souls , who come to make peace with God through Christ ; he saith ▪ Isa. 27.4 . Fury is not in me . In all the chastisements God inflicts upon his people , there is no vindictive wrath . Christ bare it all in his own soul , and body on the Tree . Fourthly , As it was all the wrath of God that lay upon Christ , so it was wrath aggravated in divers respects , beyond that which the damned themselves do suffer . That 's strange you will say , can there be any sufferings worse than those the damned suffer , upon whom the wrath of an infinite God is immediatly transacted ! Who holds them up with the arm of his power , while the arm of his justice lies on eternally . Can any sorrows be greater than these ? Yes , Christs sufferings were beyond theirs in divers particulars . First , None of the damned were ever so near and dear to God , as Christ was . They were estranged from the womb : but Christ lay in his bosom . When he smote Christ , he smote the man that was his fellow , Zech. 13.7 . But in smiting them , he smites his enemies . When he had to do in a way of satisfaction with Christ , he is said not to spare his own Son , Rom. 8.32 . Never was the fury of God poured out upon such a person before . Secondly , None of the damned had ever so large a capacity to take in the full sence of the wrath of God , as Christ had . The larger any ones capacity is , to understand and weigh his troubles fully ; the more grievous and heavy is his burden . If a man cast vessels of greater and lesser quantity into the Sea , though all will be full , yet the greater the vessel is , the more water it contains . Now Christ had a capacity beyond all meer creatures , to take in the wrath of his Father . And what deep and large apprehensions ●e had of it , may be judged by the bloody sweat in the garden , which was the effect of his meer apprehensions of the wrath of God. Christ was a large vessel indeed . As he is capable of more glory , so of more sence and misery than any other person in the world . Thirdly , The damned suffer not so innocently as Christ suffered , they suffer the just demerit , and recompence of their sin . They have deserved all that wrath of God which they feel , and must feel for ever . It is but that recompence which was meet . But Christ was altogether innocent . He had done no iniquity , neither was guile found in his mouth , yet it pleased the Lord to bruise him . When Christ suffered , he suffered not for what we had done ; but his sufferings were the sufferings of a surety , paying the debts of others . The Messiah was cut off , but not for himself , Dan. 9.26 . Thus you see what his external sufferings in his body , and his internal sufferings in his soul were . Thirdly , In the last place it is evident that such extream sufferings as these , meeting together upon him , must needs exhaust his very spirits , and make make him cry , I thirst . For let us consider First , What meer external pains , and outward afflictions can do . These prey upon , and consume our spirits . So David complains , Psal. 39.11 . When thou with rebukes , correctest man for iniquity ; thou makest his beauty to consume away as a Moth , ( i. e. ) look as a Moth frets and consumes the most strong and well wrought garment , and makes it seary and rotten without any noise , so afflictions wast , and wear out the strongest bodies . They make bodies of the firmest constitution , like an old rotten garment . They shrivel and dry up the most vigorous and flourishing body , and make it like a bottle in the smoke , Psal. 119.83 . Secondly , Consider what meer internal troubles of the soul , can do upon the stongest body . These quickly spend it's strength , and devour the Spirits . So Solomon speaks , Prov. 17.22 . A broken Spirit drieth the bones , ( i. e. ) it consumes the very marrow with which they are moistned . So Psal. 32.3 , 4. My bones waxed old , through my roaring all the day long . For day and night thy hand was heavy on me ; my moisture ( or chief sap ) is turned into the drought of Summer . What a spectacle of pity was Francis Spira become , meerly through the anguish of his spirit ? A spirit sharpned with such troubles , like a keen knife , cuts through the sheath . Certainly who ever hath had any acquaintance with troubles of soul , knows by sad experience , how like an internal flame it feeds and preys upon the very spirits ; so that the strongest stoop , and quail under it . But Thirdly , When outward bodily pains , shall meet with inward spiritual troubles ; and both in extremity shall come in one day ; how soon must the firmest body fail ▪ and wast away like a candle lighted at both ends ! Now streng●h fails a pace , and nature must fall flat under this load . When the Ship in which Paul sailed , fell into a place where two Seas met , it was quickly wrackt , and so will the best constituted body in the world , if it fall under both these troubles together . The soul and body sympathize with each other under trouble , and mu●ually relieve each o●her . If the body be sick and ●ull of pain , the spirit supports , chears , and relieves it by reason and resolution all that it can . And if the spirit be afflicted , the body sympathizes , and helps to bear up the spirit . But now , if the one be over-laid with strong pains , more than it can bear , and calls for aid from the other , and the other be oppressed with intolerable anguish , and cries out under a burden greater than it can bear , so that it can contribute no help , but instead thereof adds to its burden which before was above strength to bear . Now nature must needs fail , and the friendly union betwixt soul and body , suffer a dissolution by such an overwhelming pressure as this . So it was with Christ , when outward and inward sorrows met in one day in their extremity upon him . Hence the bitter cry , I thirst . Inference 1. How horrid a thing is Sin ! How great is that evil of evils ! Which deserves that all this should be inflicted and suffered for the expiation of it ! The sufferings of Christ for sin , gives us the true account , and fullest representation of its evil . The Law ( saith one ) is a bright glass ▪ wherein we may see the evil of sin ; but there is the Red glass of the sufferings of Christ ; and in that we may see more of the ev●l of sin ; than if God should let us down to Hell and there we should see all the tortures and torments of the damned . If we should see them ▪ how they lie sweltering under Gods wrath there , it were not so much as the beholding of sin , through this Red glass of the sufferings of Christ. Suppose the bars of the bottomless pit were broken up , and damned spirits should ascend from thence , and come up among us ; with the chains of darkness rattling at their heels , and we should hear the groans , and see the gastly paleness , and tremblings of those poor creatures , upon whom the righteous God hath imprest his fury and indignation ; if we could hear how their consciences are lashed by the fearful scourge of guilt , and how they shriek at every lash the arm of Justice gives them . If we should see and hear all this , it is not so much as what we may see in this Text ; where the Son of God under his sufferings for it , crys out , I thirst . For as I shewed you before , Christs sufferings in divers respects were beyond theirs . O then , let not thy vain heart slight sin ; as if it were but a small thing . If ever God shew thee the face of sin in this glass , thou wilt say , there is not such another horrid representation to be made to a man in all the world . Fools make a mock of sin , but wise men tremble at it . Inference 2. How afflictive and intolerable are inward troubles . Did Christ complain so sadly under them , and cry , I thirst . Surely then they are no such light matters as many are apt to make of them . If they so scorcht the very heart of Christ , dryed up the green tree , preyed upon his very spirits , and turned his moisture into the drought of Summer : they deserve not to be sleighted , as they are by some . The Lord Jesus was fitted to bear and suffer as strong troubles as ever befell the nature of man , and he did bear all other troubles with admirable patience ; but when it came to this , when the flames of Gods wrath scorched his soul ; then he crys , I thirst . Davids heart was for courage as the heart of a Lion , but when God exercised him with inward troubles for sin ; then he roars out under the anguish of it . I am feeble , and sore broken ; I have roared by reason of the disquietness of my heart . My heart panteth , my strength faileth me ; as for the light of mine eyes , it is also gone from me , Psal. 38.8 , 10. A wounded spirit who can bear ? Many have professed that all the torments in the world , are but toys to it . The racking fits of the Gout , the grinding tortures of the Stone , are nothing to the wrath of God , set on upon the conscience . What is the worm that never dies , but the efficacy of a guilty conscience ? This worm feeds and nibbles upon the very inwards , upon the tender and most sensible part of man ; and is the principal part of Hells horror . In bodily pains , a man may be relieved by proper medicines , here nothing but the blood of sprinkling relieves outward pains ; the body may be supported by the resolution and courage of the mind , here the mind it self is wounded . O let none despise these troubles , they are dreadful things . Inference 3. How dreadful a place is Hell ! Where this cry is heard for ever , I thirst . There the wrath of the great and terrible God flames upon the damned for ever , in which they thirst and none relieve them . If Christ complain'd , I thirst , when he had conflicted but a few hours with the wrath of God ; what is their state then , that are to grapple with it for ever ! When millions of years are past and gone , ten thousand millions more are coming on . There 's an everlasting thirst in Hell , and it admits of no relief . There are no full cups in Hell , but an eternal unrelieved thirst . Think on this ye that now add drunkenness to thirst , who tumble in all sensual pleasures , and drown nature in an excess of Luxury . Remember what Dives said in Luk. 16.24 . And he cryed and said , Father Abraham , have mercy on me ; and send Lazarus , that he may dip the tip of his finger in water , and cool my tongue , for I am tormented in this flame . No cups of water , no bowls of wine in Hell. There that throat will be parched with thirst , which is now drowned with excess . The songs of the Drunkard turned into howlings . If thirst in the extremity of it be now so unsufferable , what is that thirst which is infinitly beyond this in measure , and never shall be relieved . Say not it's hard that God should deal thus with his poor creatures . You will not think it so if you consider what he exposed his own dear Sou to , when sin was but imputed to him . And what that man deserves to feel , that hath not only merited Hell , but by refusing Christ the remedy , the hottest place in Hell. In this thirst of Christ we have the liveliest emblem of the state of the damned , that ever was pres●nted to men in this world . Here you see a person labouring in extremity under the infinite wrath of the great and terrible God lying upon his soul and body at once , and causing him to utter this doleful cry , I thirst . Only Christ endured this but a little while , the damned must endure it for ever . In that they differ . As also in the innocency and ability of the persons suffering . And in the end for which they suffer . But surely such as this , will the cry of those souls be that are cast away for ever . O terrible thirst ! Inference 4. How much do nice and wanton Appetites deserve to be reproved ! The Son of God wanted a draught of cold water to relieve him , and could not have it ; God hath given us variety of refreshing creatures to relieve us , and we despise them . We have better things than a cup of water to refresh and delight us when we are thirsty , and yet are not pleased . O that this complaint of Christ on the Cross , I thirst , were but believingly considered , it would make you bless God , for what you now despise . And beget contentment in you , for the meanest mercies , and most common favours in this world . Did the Lord of all things cry , I thirst , and had nothing in his extremity to comfort him , and dost thou who hast a thousand times over forfeited all temporal , as well as spiritual mercies contemn and slight the good creatures of God! What , despise a cup of water , who deservest nothing but a cup of wrath , from the hand of the Lord ! O lay it to heart and hence learn contentment with any thing . Inference . 5. Did Iesus Christ upon the Cross cry , I thirst , then believers shall never thirst eternally . Their thirst shall be certainly satisfied . There is a three fold thirst , gracious , natural , and penal . The gracious thirst , is the vehement desire of a spiritual heart after God. Of this David speaks , Psal. 42.1 , 2. As the heart panteth after the water brooks , so panteth my soul after thee , O God. My soul thirsteth for God , for the living God ; when shall I come and appear before God ? And this is indeed a vehement thirst , it makes the soul break with the longings it hath after God , Psal. 119. It 's a thirst proper to believers , who have tasted that the Lord is gratious . Natural thirst is ( as before was noted ) a desire of refreshment by humid nourishment , and it 's common both to believers and unbelievers in this world . Gods dear Saints have been driven to such extremities in this life , that their tongues have even failed for thirst . When the poor and needy seek water , and there is none , and their tongue faileth for thirst , Isa. 41.17 . And of the people of God in their Captivity it 's said , Lam. 4.4 . The tongue of the sucking child cleaveth to the roof of his mouth for thirst . The young children ask bread , and no man breaketh it unto them . They that feed delicatly are desolate in the streets , they that were brought up in scarlet , embrace dunghills . To this many that fear the Lord have been reduced . A penal thirst is Gods just denying of all refreshment , or relief to sinners in their extremities , and that as a due punishment for their sin . This believers shall never feel , because when Christ thirsted upon the Cross he made full satisfaction to God in their room . These sufferings of Christ as they were ordained for them , so the benefits of them are truly imputed to them . And for the natural thirst , that shall be satisfied . For in heaven we shall live without these necessities , and dependencies upon the creature . We shall be equal with the Angels in the way and manner of living and subsisting . Luk. 20.36 . And for the gratious thirsting of their souls for God , it shall be fully satisfied . So it s promised , Matth. 5.6 . Blessed are they which hunger and thirst after righteousness , for they shall be filled . They shall then depend no more upon the stream , but drink from the ever flowing fountain it self , Psal 36.8 . They shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the river of thy pleasures . For with thee is the fountain of life , and in thy light , shall we see light . There they shall drink , and praise , and praise and drink for evermore . All their thirsty desires shall be filled with compleat satisfaction . O how desirable a state is heaven upon this account ! And how should we be restless till we come thither ; as the thirsty traveller is until he meet that cool refreshing spring he wants , and seeks for . This present state is a state of thirsting , that to come of refreshment and satisfaction . Some drops indeed come from that fountain by faith , but they quench not the believers thirst . Rather like water sprinkled on fire , they make it burn the more ; but there the thirsty soul hath enough . O bless God that Jesus Christ thirsted under the heat of his wrath once , that you might not be scorched with it for ever . If he had not cryed , I thirst , you must have cryed out of thirst eternally , and never be satisfied . Inference 6. Lastly , Did Christ in the extremity of his sufferings , cry , I thirst . Then how great beyond all compare is the love of God to Sinners . Who for their sakes exposed the Son of his love to such extream sufferings . Three considerations marvelously heighten that love of the Father . First , His putting the Lord Jesus into such a condition . There is none of us would endure to see a Child of our own lie panting , and thirsting in the extremity of torments , for the fairest inheritance on earth . Much less to have the soul of a child conflicting with the wrath of God , and making such heart-rending complaints as Christ made upon the Cross ; if we might have the largest Empire in the world for it : yet such was the strength of the love of God to us , that he willingly gave Jesus Christ to all this misery and torture for us . What shall we call this love ! O the height , length , depth , and bredth of that love which passeth knowledge ! The love of God to Jesus Christ was infinitly beyond all the love we have to our children , as the Sea is more than a spoonful of water : and yet as dearly as he loved him , he was content to expose him to all this ; rather than we should perish eternally . Secondly , As God the Father was content to expose Christ to this extremity ; so in that extremity to hear his bitter cries , and dolorous complaints ; and yet not relieve him with the least refreshment till he fainted , and died under it . He heard the cries of his Son. That voice , I thirst , pierced heaven , and reacht the Fathers ear ; but yet he will not refresh him in his agonies , nor abate him any thing of the debt he was now paying , and all this for the love he had to poor sinners . Had Christ been relieved in his sufferings and spared , then God could not have pitied or spared us . The extremity of Christs sufferings was an act of Justice to him ; and the greatest mercy to us that ever could be manifested . Nor indeed , ( though Christ so bitterly complains of his thirst ) was he willing to be relieved , till he had finished his work . O love unspeakable ! He doth not complain , that he might be relieved , but to manifest how great that sorrow was , which his soul now felt upon our account . Thirdly , And it should never be forgotten , that Jesus Christ was exposed to these extremities of sorrow , for sinners , the greatest of sinners ; who deserved not one drop of mercy from God. This commends the love of God singularly to us , in that whilst we were yet sinners , Christ dyed for us , Rom. 5.8 . Thus the Love of God in Jesus Christ still rises higher and higher in every discovery of it . Admire , adore , and be ravished with the thoughts of this Love. Thanks be to God for his unspeakable Gift . The THIRTY FIFTH SERMON . JOH . XIX . XXX . When Iesus therefore had received the Vinegar he said [ it is Finished , ] and bowed his head , and gave up the Ghost . IT is finished , This is the sixth remarkable word of our Lord Jesus Christ upon the Cross , uttered as a Triumphant shout when he saw the glorious issue of all his sufferings now at hand . It is but one word in the original , but in that one word is contained the sum of all Joy. The very spirits of all divine consolation . The ancient Greeks reckoned it their excellency to speak much in a little . To give a Sea of matter , in a drop of language . What they only sought , is here found . I find some variety ( and indeed variety , rather than contrariety ) among expositors about the relation of these words . Some are of opinion that the antecedent is the legal Types and Ceremonies . And so make this to be the meaning . It is finished : that is , all the Types and Prefigurations that shadowed forth the Redemption of souls by the blood of Christ , are now fulfilled and accomplished . And doubtless as this is in it self a truth , so it 's such a truth as may not be excluded , as alien to the true scope and sense of this place . And though it be objected that many Types and Prefigurations remained at this time unsatisfied , even all that looked to the actual death of Christ , his continuance in the state of the dead , and his resurrection ; yet it 's easily removed , by considering that they are said to be finished , because they were just finishing , or ready to be finished . And it is as if Christ had said , I am now putting the last hand to it . A few moments of time more will compleat and finish it . I have the sum now in my hand , which will fully satisfie and pay God the whole debt . It is now but bow the head and the work is done , and all the Types therein fulfilled . So that this cannot exclude the fulfilling of the Types in the death of Christ from their just claim to the sense of this place . But yet though we cannot here exclude this sense , we cannot allow it to be the whole , or principal sense . For loe a far greater truth is contained herein , even the finishing or complement of the whole design and project of our Redemption , and therein of all the Types that prefigured it . Both these judicious Calvin conjoyns ; making the compleating of redemption the principal , and the fulfilling of all the Types the Collateral and less principal sense of it . Yet it must be observed , when we say Christ finished Redemption-work by his death ; the meaning is not that his death alone did finish it : for his abode in the grave , resurrection and ascention , had all of them their joynt influence into it : but these being shortly to follow are all included in the scope of this place . According then to the principal scope of the place we observe . DOCT. That Iesus Christ hath perfected , and compleatly finished the great work of Redemption committed to him by God the Father . To this great truth the Apostle gives a full testimony , Heb. 10.14 . By one offering he hath perfected for ever , them that are sanctified . And to the same purpose speaks Joh. 17.4 . I have glorified thee on earth ; I have finished the work ▪ thou gavest me to do . Concerning this work and the finishing thereof by Jesus Christ upon the Cross ; we shall enquire , what this work was , how Christ finished it ; and what evidence can be produced for the finishing of it . First , What was the work which Christ finished by his death ? It was the fulfilling the whole Law of God in our room , and for our Redemption as a Sponsor , or surety for us . The Law is a glorious thing . The holiness of God , that fiery attribute , is engraven or stampt upon every part of it . Deut. 33.2 . From his right hand went a fiery Law. The jealousie of the Lord watched over every point and tittle of it , for his dreadful and glorious name was upon it . It cursed every one that continued not in all things contained therein , Gal. 3.10 . Two things therefore were necessarily required in him that should perfectly fulfil it , and both found in our surety , and in him only ; viz. a subjective and effective perfection . First , A subjective perfection . He that wanted this , could never say it is finished . Perfect working , always follows a perfect being . That he might therefore fini●h this great work of obedience , and therein the glorious design of our Redemption ; loe , in what shining and perfect holiness was he produced ? Luk. 1.35 . That holy thing that shall be born of thee , shall be called the Son of God : and indeed , such an High-Priest became us , who is holy , harmless , undefiled , separate from sinners , Heb. 7.26 . So that the Law could have no exception against his person . Nay it was never so honoured since its first promulgation , as it was by having such a perfect and excellent person as Christ , to stand at its Bar ; and give it due reparation . Secondly , There must be also an effective perfection , or a perfection of working , and obeying , before it could be said , it is finished . This Christ had ; for he continued in all things , written in the Law , to do them . He fulfilled all righteousness , as it behoved him to do . Matth. 3.15 . He did all that was required to be done . And suffered all that was requisite to be suffer●d . He did and suffered all that was commanded , or threatned ; in such perfection of obedience , both active and passive , that the pure eye of divine Justice could not find a flaw in it . And so finished the work his Father gave him to do . And this work finished by our Lord Jesus Christ , was both a necessary , difficult , and pretious work . First , It was a necessary work , which Christ finished upon the Cross. Necessary upon a threefold account . It was necessary on the Fathers account . I do not mean , that God was under any necessity from his nature of redeeming us this , or any other way . For our Redemption is opus liberi consilii , an effect of the free counsel of God ; but when God had once decreed , and determined to redeem and save poor sinners by Jesus Christ ; then it became necessary that the counsel of God should be fulfilled . Act. 4.28 . To do whatsoever thy hand , and counsel had before determined to be done . Secondly , It was necessary with respect to Christ. Upon the account of that previous compact that was betwixt the Father and him about it . Therefore it 's said by Christ himself , Luk. 22.22 . Truly the Son of Man goeth as it was determined , ( i. e. ) as it was fore-agreed , and covenanted under the necessity of fulfilling his engagement to the Father , he came into the world ; and being come , he still minds his engagement , Joh. 9.3 . I must work the works of him that sent me . Thirdly , Yea , and it was no less necessary upon our account that this work should be finished . For had not Christ finished this work , sin had quickly finished all our lives , comforts and hopes . Without the finishing this work , not a Son or Daughter of Adam could ever have seen the face of God. Therefore it 's said , Joh. 3.14 , 15. As Moses lifted up the serpent in the wilderness , so [ must ] the Son of man be lifted up ; that whosoever believeth in him should not perish , but have everlasting life . On all these accounts the finishing of this work was necessary . Secondly , As it was necessary this work should be finished , so the finishing of it , was exceeding difficult . It cost many a cry , many a groan , many a tear , many a hard tug , before Christ could say it is finished . All the Angels in Heaven were not able by their united strength to lift that burden one inch from the ground , which Christ bare upon his shoulders , yea , and bare it away . But how heavy a burden this was , may in part appear , by his propassion in the Garden , and the bitter out-crys he made upon the Cross , which in their proper places have been opened . Thirdly , and Lastly , It was a most pretious work which Christ finished by his death . That work was dispatched , and finished in few hours , which will be the matter of everlasting songs and triumphs to the Angels and Saints to all eternity . O it was a pretious work . The mercies that now flow out of this fountain , viz. Justification , Sanctification , Adoption , &c. are not to be valued . Besides the endless happiness and glory of the coming-world , which cannot enter into the heart of man to conceive . If the Angels sang when the foundation stone was laid , what shouts , what triumphs , should there be among the Saints when this voice is heard , It is finished ? Secondly , Let us next inform our selves how , and in what manner Jesus Christ finished this glorious work . And if you search the Scriptures upon that account , you will find , that he finished it , obedientially , freely , diligently and fully . First , This blessed work was finished by Jesus Christ most obediently . Phil. 2.8 . He became obedient to death , even the death of the Cross. His obedience was the obedience of a servant , though not servile obedience . So it was foretold of him , before he touched this work . Isai. 50.5 . The Lord God hath opened mine ear , and I was not rebellious , neither turned away back , ( i. e. ) my Father told me the very worst of it . He told me what hard and heavy things I must undergo , if ever I finished this design of redemption ; and I was not rebellious , ( i. e. ) I heartily submitted to , and accepted all those difficulties . For there is a Meiosis in the words . I was content to stoop to the hardest and most ignominious part of it , rather than not finish it . Secondly , As Christ finished it obediently , so he finished it freely . Freedom and obedience in acting are not at all opposite to , or exclusive of each other . Moses his Mother nursed him in obedience to the command of Pharaohs daughter , yet most freely , with respect to her own delight , and contentment in tha● work . So it 's said of Christ , and that by his own mouth . Joh. 10.17 , 18. Therefore doth my Father love me , because I lay down my life , that I might take it again . No man taketh it from me , but I lay it down of my self ; I have power to lay it down , and I have power to take it again ; this commandment have I received of my Father . He liked the work for the ends sake . When he had a prospect of it from eternity , then were his delights with the Sons of men . Then he rejoyced in the habitable parts of the earth . Prov. 8.30 , 31. And when he came into the world about it , with what a full and free consent did his heart eccho to the voice of his Father calling him to it ? Just as you shall sometimes hear an eccho , answering your voice two or three times over . Psal. 40. Lo , I come ; I delight to do thy will ; thy Law is within my heart . He finished the work freely . Thirdly , As he finished it freely , so he finished it diligently . He wrought hard from the morning of his life to the end of it ; he was never idle whereever he was , but went about doing good , Act. 10.38 . Sometimes he was so intent upon his work , that he forgat to eat bread , Joh. 4.30 , 31. As the life of some men is but a diversion from one trifle to another , from one pleasure to another ; so the whole life of Christ was spent and eaten up betwixt one work or another . Never was a life so filled up with labour . The very moments of his time , were all imployed for God , to finish this work . Fourthly , and Lastly , he finished it compleatly and fully . All that was to be done by way of impetration , and meritorious redemption , is fully done . No hand can come after his . Angels can add nothing to it . That is perfected to which nothing is wanting , and to which nothing can be added . Such is the work Christ finished . Whatever the Law demanded , is perfectly paid . Whatever a sinner needs , is perfectly obtained , and purchased . Nothing can be added to what Christ hath done . He put the last hand to it , when he said , it is finished . Thus you see what the work was , and how Christ finished it . Thirdly , In the Last place let us consider what assurance , or evidence we have that Christ hath so finished redemption-work . And if you pursue that enquiry , you will find these , among other plain evidences of it . First , When Christ died , redemption-work must needs be finished , in as much as the obedience and blood of Christ , was of infinite value and efficacy , sufficiently able to accomplish all the ends for which it was shed . And that not by divine acceptation , but upon the account of its proper value . This effect , viz. the finishing redemption-work meritoriously by Christ , doth not exceed the power of the cause to which we assign it ; viz. the death of Christ. And if there be a sole sufficient cause in act , what hinders but the effect should follow ? There was certainly enough in Christs blood , to satisfie the u●most demand of Justice : when that therefore is actually shed , justice is fully paid , and consequently the souls for whom , and in whose names it 's paid , fully redeemed from the curse by the merit thereof . Secondly , It 's apparent that Christ finished the work , by the discharge or acquittance God the Father gave him , when he raised him from the dead , and set him at his own right hand . If Christ the sinners Surety be as such , discharged by God the Creditor ; then the debt is fully paid . Now Christ was justified , and cleared at his resurrection , from all charges and demands of Justice . Therefore it 's sa●d , 1 Tim. 3.16 . that he was Iustified in the spirit , ( i. e. ) openly discharged , by that very act of the Godhead , his raising him from the dead . For when the grave was opened and Christ rose , it was to him as the opening of the Prison doors , and setting a Surety at liberty , who was clapt up for another mans debt . To the same sense Christ speaks of his ascention , Joh. 16.10 . The spirit ( saith he ) shall convince the world of righteousness , ( i. e. ) of a compleat and perfect righteousness in me , imputable to sinners for their perfect Justification ; and whereby shall he convince and satisfie them that it is so , why , by this , because I go to the Father , and ye see me no more . There 's a great deal of force and weight in those words , because you see me no more . For it amounts to this much , by this you shall be satisfied I have fully and compleatly performed all Righteousness , and that by my active and passive obedience I have so fully satisfied God for you , as that you shall never be charged or condemned ; because when I go to Heaven , I shall abide there in glory with my Father , and not be sent back again , as I should , if any thing had been omitted by me . And this the Apostle gives you also in so many plain words . Heb. 10.12 , 13 , 14. After he had offered one sacrifice for sins , for ever sate down on the right hand of God. And what doth he infer from that but the very truth before us , vers . 14. that by one offering he hath perfected for ever , them that are sanctified . Thirdly , It 's evident Christ hath finished the work , by the blessed effects of it , upon all that believe in him . For by vertue of the compleatness of Christs work finished by his death ; their Consciences are now rationally pacified , and their souls at death actually received into glory . Neither of which could be , if Christ had not in this world finished the work . If Christ had done his work imperfectly , he could not have given rest and tranquillity to the labouring and burdened souls that come to him , as now he doth . Matth. 11.28 . Conscience would still be hesitating , trembling , and unsatisfied . And had he not finished his work , we could not have entrance through the vail of his flesh , into Heaven ; as all that believe in him have . Heb. 10.19 , 20. If he had but almost done that work , we had been but almost saved , that is certainly damned . And thus you see briefly the evidences , that the work is finished . Inference 1. Hath Christ perfected and compleatly finished all his work for us , how sweet a relief is this to us that believe in him , against all the defects and imperfections of all the works of God , that are wrought by us . There 's nothing finished that we do . All our duties are imperfect duties , they come off lamely , and defectively from our hands . It 's Christs charge against the Church of Sardis , Rev. 3.2 . I have not found thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect , or filled up before God. Oh there is much emptiness , and vanity in the best of our duties : but here 's the grand relief , and that which answers to all the grounds of our doubts and fears upon that account , Jesus Christ hath finished all his work , though we can finish none of ours . And so , though we be defective , poor , imperfect creatures in our selves ; yet notwithstanding , we are compleat in him , Col. 2.9 , 10. though we cannot perfectly obey , or fulfil one command of the Law , yet is the righteousness of the Law fulfilled in us that believe , Rom. 8.4 . Christs compleat obedience being imputed to us , makes us compleat , and without fault before God. It is true , we ought to be humbled for our defects , and troubled for every failing in obedience ; but we should not be discouraged , though multitudes of weaknesses be upon us ; and many infirmities compass us about in every duty we put our hand to . Though we have no righteousness of our own , yet of God , Christ is made unto us righteousnes ; and that righteousness of his , is infinitely better than our own . Instead of our own we have his ; ( i. e. ) we have gold for dung . O blessed be God , for Christs perfect righteousness . Inference 2. Did Christ finish his work with his own hand . How dangerous and dishonourable a thing is it , to join any thing of our own , to the righteousness of Christ , in point of Iustification before God! Jesus Christ will never endure this . It reflects upon his work dishonourably . He doth not ( in this case ) affect social glory . Not I , and my God ; I , and my Christ did this : he will be all , or none in your Justification . If he have finished the work , what need of our additions ? And if not , to what purpose are they ? Can we finish that which Christ himself could not ? But we would fain be sharing with him in this honour , which he will never endure . Did he finish the work by himself , and will he ever divide the glory and praise of it with us ? No , no , Christ is no half Saviour . O it 's an hard thing to bring these proud hearts to live upon Christ for righteousness . We would fain add our penny to make up Christs Sum. But if you will have it so , or have nothing to do with Christ , you and your penny must perish together . Isai. 50. ult . God gives us the righteousness of Christ , as he gave mannah to the Israelites in the wilderness . It 's said , Deut. 8.16 . That he fed them with Mannah in the wilderness , that he might humble them . The quality of the food was not humbling , for it was Angels food ; but the manner of giving it was so . They must live by faith upon God for it , from day to day . This was not like other food , produced by their own labour . Certainly God takes the right way to humble proud nature , in calling sinners wholly off from their own righteousness , to Christ , for their Justification . Inference 3. Did Christ finish his work for us . Then there can be no doubt , but he will also finish his work in us . As he begun the work of our redemption , and finished it ; so he that hath begun the good work in you , will also finish it upon your souls . And of this the Apostle saith he is confident . Phil. 1.6 . Jesus Christ is not only called the Author , but also the Finisher of our faith . Heb. 12.2 . If he begin it , no doubt but he will finish it . And indeed the finishing of his own work of redemption without us , gives full evidence that he will finish his work of Sanctification within us . And that because these two works of Christ , have a respect , and relation to each other : and such a relation , that the work he finished by his own death , resurrection , and ascension , would be in vain to us , if the work of sanctification in us should not in like manner be finished . Therefore as he presented a perfect sacrifice to God , and finished redemption-work ; so will he present every man perfect and compleat , for whom he here offered up himself . For he will not loose the end of all his sufferings at last . To what purpose would his meritorious impetration be , without compleat and full application ? Be not therefore discouraged at the defects and imperfections of your inherent grace . Be humbled for them , but be not dejected by them . This is Christs work , as well as that . That work is finished , and so will this . Inference 4. Is Christs work of Redemption a compleat and finishing work . How excellent and comfortable beyond all compare , is the method and way of faith ! Surely the way of believing is the most excellent way in which a poor sinner can approach God , for it brings before him a compleat , intire , perfect righteousness ; and this must needs be most honourable to God , most comfortable to the soul that draws nigh to God. O what a compleat finished perfect thing is the righteousness of Christ ! The sharp eye of the holy and jealous God cannot find the least flaw , or defect in it . Let God , or Conscience look upon it . Turn it every way , view it on every side , throughly weigh and examine it , it will appear a pure , a perfect piece , containing in it , whatsoever is necessary for the reconciling of an angry God , or pacifying of a distressed and perplexed soul. How pleasing therefore and acceptable to God must be that faith , which presents so compleat and excellent an attonement to him ! Hence the acting of our faith upon Christ for our righteousness , the approaches of Faith to God with such an acceptable present , is called the work of God. That is , the most grateful , acceptable and well pleasing work to God , that a creature can perform . Joh. 6.29 . This is the work of God that ye believe . One act of faith pleases him more , than if you shoul toil and drudge all your lives at a task of obedience to the Law. As it 's more for Gods honour , and thy comfort to pay all thou owest him at one round payment , in one full sum , than to make a dribling payment by a penny a day , and never be able to make full payment , or see the bond cancelled . This perfect work , only produces perfect peace . Inference 5. Did Christ work , and work out all that God gave him to do ; till he had finished his work : How necessary then is a laborious working life to all that call themselves Christians ? The life of Christ you see was a laborious life . Shall he work , and we play ? Shall a zealous active working Christ , be reproached with idle negligent and lazy fellows ? O work and work out your own salvation with fear and trembling , Phil. 2.12 . But if Christ wrought so hard , we may sit still . If he finished the work , nothing remains for us to do . Nothing of that work which Christ did remains for you to do . It 's your commendation and duty to leave all that to Christ ; but there 's other work for you to do . Yea , store of work lying upon your hands . You must work a● well as Christ , though not for the same ends Christ did . He wrought hard to satisfie the Law , by fulfilling all righteousness . He wrought all his life long , to work out a righteousness to Justifie you before God. This work falls to no hand but Christs , but you must work to obey the commands of Christ , into whose right ye are come by Redemption . You must work to testifie your thankfulness to Christ , for the work he finished for you . You must work to glorifie God by your obedience . Let your light so shine before men . For these and divers other such ends and reasons , your life must be a working life . God preserve all his people from the gross and vile opinions of Antinomian Libertines , who cry up grace , and decry obedience . Who under specious pretences of exalting a naked Christ upon the throne , do indeed strip him naked of a great part of his glory , and vilely dethrone him . My pen shall not english , what mine eyes have read . Tell it not in Gath. But for thee , Reader , be thou a follower of Christ : imitate thy pattern . Yea , let me perswade thee as ever thou hopest to clear up thine interest in him , imitate him in such particulars as these that follow . First , Christ began early to work for God. He took the mornning of his life , the very top of the morning to work for God. How is it ( said he to his Parents when he was but a child of about twelve years ) that ye sought me ? Wist ye not that I must be about my Fathers business ? Reader , if the morning of thy life be not gone , oh devote it to the work of God , as Christ did . If it be , ply thy work the closer in the afternoon of thy life . If a man have any great and necessary business to do , it 's good doing in the morning ; afterwards a hurry of business and diversion comes on . Secondly , As Christ began betime , so he followed his work close . He was early up , and he wrought hard ; so hard , that he forgat to eat bread , Joh. 31 , 32. So zealous was he , in his Fathers work , that his friends thought he had been besides himself , Mark 3.21 . So zealous , that the zeal of Gods house eat him up . He flew like a Seraphim , in a flame of zeal , about the work of God. O be not ye like Snales . What Augustus said of the young Roman , well becomes the true Christian ; whatsoever he doth , he doth it to purpose . Thirdly , Christ often th●ught upon the shortness of his time , and wrought hard because he knew his working time would be but little . So you find it , Joh. 9.4 . I most work the works of him that sent me whilst it is day ; the night cometh , when no man can work . O in this be like Christ. Rouze your hearts to diligence with this consideration . If a man have much to write , and be almost come to the end of his paper ; he will write close , and pack much matter , in a little room . Fourthly , He did much work for God , and made little noise . He wrought hard , but did not spoil his work when he had wrought it , by vain ostentation . When he had exprest his Charity in acts of mercy and bounty to men , he would humbly seal up the glory of it , with this charge ; see ye tell no man of it , Matth. 8.4 . he affected not popular air . All the Angels in Heaven could not do what Christ did , and yet he called himself a worm , for all that . Psal. 22.6 . O imitate your pattern . Work hard for God , and let not pride blow upon it when you have done . It 's hard for a man to do much , and not value himself for it too much . Fifthly , Christ carried on his work for God resolvedly . No discouragements would beat him off , though never any work met with more from first to last . How did Scribes and Pharisees , Jews , Gentiles , yea Devils , set upon him , by persecutions , and reproaches , violent oppositions and subtil temptations ; but yet , on he goes with his Fathers work for all that . He is deaf to all discouragements . So it was foretold of him , Isai. 42.4 . He shall not fail , nor be discouraged . O that more of this spirit of Christ , were in his people . O that in the strength of love to Christ , and zeal for the glory of God ; you would pour out your hearts in service , and like a River sweep down all discouragements before you . Sixthly , He continued working , whilst he continued living . His life , and labour ended together . He fainted not in his work . Nay , the greatest work he did in this world , was his last work . O be like Christ in this , be not weary of well doing . Give not over the work of God , while you can move hand or tongue to promote it . And see that your last works , be more than your first . O let the motions of your soul after God , be as all natural motions are , swiftest when nearest the center . Say not it is enough , whilst there is any capacity of doing more for God. In these things Christians be like your Saviour . Inference 6. Did Christ finish his work . Look to it Christians , that ye also finish your work , which God hath given you to do . That you may with comfort say when death approaches , as Christ said , Joh. 17.4 . I have glorified thee on earth , I have finished the work , thou gavest me to do ; and now O Father , glorifie thou me with thine own self . Christ had a work committed to him , and he finished it ; you have a work also committed to you , O see that you be able to say it 's finished , when your time is so . O work out your own Salvation with fear and trembling : and that I may perswade you to it , I beseech you lay these considerations close to heart . First , If your work be not done , before you die , it can never be done , when you are dead . There 's no work , nor knowledge , nor device in the grave whither thou goest , Eccles. 9.5 , 10. They that go down to the pit , cannot celebrate the name of God , Isai. 38.18 . Death binds up the hand from working any more ; strikes dumb the tongue , that it can speak no more : for then the composition is dissolved . The body which is the souls tool to work by , is broken , and thrown aside . The soul it self presented immediately before the Lord , to give an account of all its works . O therefore seeing the night cometh , when no man can work , as Christ speaks , Ioh. 9.4 . make haste and finish your work . Secondly , If you finish not your work , as the season of working , so the season of mercy will be over at death . Do not think you that have neglected Christ all your lives , you that could never be perswaded to a laborious holy life , that ever your cries and entreaties shall prevail with God for mercy , when your season is past . No , no , it 's too late . Will God hear his cry when trouble comes upon him ? Job . 27.9 . The season of mercy is then over ; as the tree falls so it lies . Then he that is holy shall be holy still , and he that is filthy shall be filthy still . Alas , poor souls , you come too late . The Master of the house is risen up , and the doors are shut , Luk. 19.42 . the season is over . Happy had it been , if ye had known the day of your visitation . Lastly , If your work be not finished when you come to die , you can never finish your lives with comfort . He that hath not finished his work with care , can never finish his course with joy . Oh what a dismal case is that soul in , that finds it self surprized by death in an unready posture ! To lie shivering upon the brink of the grave , saying , Lord , what will become of me ! O I cannot I dare not die . For the poor soul to shrink back into the body , and cry ; Oh it were better for me to do any thing than die . Why what 's the matter ? Oh , I am in a Christless state , and dare not go before that awful Judgement-seat . If I had in season made Christ sure , I could then die with peace . Lord , what shall I do ? How dost thou like this , Reader ? Will this be a comfortable close ? When one asked a Christian that constantly spent six hours every day in prayer , why he did so ? He answered , O I must die , I must die . Well then , look it that ye finish your work as Christ also did his . The THIRTY SIXTH SERMON . LUK. XXIII . XLVI . And when Iesus had cried with a loud voice , he said , Father , into thy hands I commend my spirit , and having said thus , he gave up the ghost . THese are the last of the last words of our Lord Jesus Christ upon the Cross , with which he breatheth out his soul. They were Davids words before him , Psal. 31.5 . and for substance Stephens after him , Act. 7.57 . They are words full both of faith , and comfort . Fit to be the last breathings of every gratious soul in this world . They are resolvable into these five particulars The Person depositing , or committing . The Lord Iesus Christ , who in this as well as in other things acted as a common person , as the head of the Church . This must be remarked carefully , for therein lies no small part of a believers consolation . When Christ commends his soul to God , he doth as it were bind up all the souls of the Elect in one bundle with it ; and solemnly present them all with his , to his Fathers acceptance . To this purpose one aptly sences it . This commendation made by Christ , turns to the singular profit and advantage of our souls ; in as much as Christ by this very prayer , hath delivered them into his Fathers hand , as a pretious treasure , when ever the time comes that they are to he loosed from the bodies which they now inhabit . Jesus Christ neither lived nor dyed for himself , but for believers . What he did in this very act , refers to them as well as to his own Soul. You must look therefore upon Christ in this last and solemn act of his life , as gathering all the souls of the Elect together , and making a solemn tender of them all , with his own soul to God. Secondly , The depository , or person to whom he commits this pretious treasure , and that was his own Father . Father , into thy hands I commit . Father is a sweet encouraging assuring Title . Well may a Son commit any concernment how dear soever , into the hand of a Father . Especially such a Son , into the hands of such a Father . By the hands of the Father into which he commits his soul , we are not to understand the naked or meer power , but the Fatherly acceptation and protection of God. Thirdly , The depositum , or thing committed into this hand , [ my Spirit ] i. e. my soul , now instantly departing , upon the very point of separation from my body . The soul is the most pretious of all treasures , it 's call'd the darling , Psal. 35.17 . Or the only one , ( i. e. ) that which is most excellent , and therefore most dear and pretious . A whole world is but a trifle , if weighed for the price of one soul , Matth. 16.26 . This inestimable treasure he now commits into his Fathers hands . Fourthly , The Act by which he puts it into that faithful hand of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I commend . We rightly render it in the present tense , though the word be future . For with these words he breathed out his Soul. This word is of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I present or tender it unto thy hands . It was in Christ an act of Faith. A most special and excellent act , intended as a president for all his people . Fifthly , And Lastly , the last thing observable is , the manner in which he uttered these words . And that was with a loud voice . He spake it that all might hear it , and that his enemies who judged him now destitute , and forsaken of God , might be convinced , that he was not so . But that he was dear to his Father still ; and could put his soul confidently into his hands . Father , into thy hands I commend my Spirit . Taking then these words , not only as spoken by Christ the Head of all believers ; and so commending their souls to God with his own , but also as a pattern , teaching them what they ought to do themselves , when they come to die . We observe . DOCT. That dying believers are both warranted , and encouraged by Christs example , believingly to commend their pretious Souls into the hands of God. Thus the Apostle directs the Faith of Christians , to commit their souls to Gods tuition and Fatherly protection when they are either going into prisons , or to the stake for Christ , 1 Pet. 4.19 . Let them ( saith he ) that suffer according to the will of God , commit the keeping of their souls to him in well doing , as unto a faithful Creator . This Proposition we will consider in these two main branches of it , sc. what is implied and carryed in the souls commending it self to God by Faith , when the time of separation is come . And what warrant or encouragement gratious souls have for their so doing . First , What is implyed in this Act of a believer his commending or committing his soul into the hands of God at Death ? And if it be throughly weighed , you will find these six things at least carried in it . First , It implies this evidently in it , that the soul out-lives the body , and fails not as to its being , when its body fails . It feels the house in which it dwelt dropping into ruins , and looks out for a new habitation with God. Father , into thy hands I commend my Spirit . The soul understands it self a more noble being than that corruptible body , to which it was united ; and is now to leave in the dust . It understands its relation to the Father of spirits , and from him it expects protection and provision in its unbodied state ; and therefore into his hands it puts it self . If it vanished or breathed into air , and did not survive the body ; if it were annihilated at death , it were but a mocking of God to say when we die . Father , into thy hand I commend my Spirit . Secondly , It implies the souls true rest to be in God. See which way its motions and tendencies are , not only in life , but in death also . It bends to its God. It rolls , it even puts it self upon its God and Father : Father , into thy hands . God is the center of all gratious Spirits . While they tabernacle here , they have no rest but in the bosom of their God. When they go hence , their expectation and earnest desires are to be with him . It had been working after God by gratious desires before , it had cast many a longing look heaven-ward before , but when the gratious soul comes near its God , ( as it doth in a Dying hour ) then it even throws it self into his arms . As a River that after many turnings and windings , at last is arrived to the Ocean ; it pours it self with a central force into the bosom of the Ocean , and there finishes its weary course . Nothing but God can please it in this world , and nothing but God can give it content when it goes hence . It is not the amoenity of the place , whither the gratious soul is going , but the bosom of the blessed God who dwells there , that it so vehemently pants after . Not the Fathers house , but the Fathers arms and bosom . Father , into thy hands I commend my Spirit . Whom have I in heaven but thee ? And o● earth there is none that I desire in comparison of thee , Psal. 73.24 , 25. Thirdly , It also implies the great value believers have for their souls . That 's the pretious treasure . And their main solicitude and chief care is to see it secured in a sa●e hand . Father , into thy hands I commit my Spirit , they are words speaking the believers care for his soul. That it may be safe , what ever becomes of the vile body . A believer when he comes nigh to death , spends but few thoughts about his body ; where it shall be laid , or how it shall be disposed of : he trusts that in the hands of friends ; but as his great care all along was for his soul , so he expresses it in these his very last breathings , in which he commends it into the hands of God. It is not Lord Jesus receive my body , take care of my dust , but receive my spirit . Lord , secure the Jewel , when the Casket is broken . Fourthly , These words implie the deep sense that dying believers have of the great change that is coming upon them by death ; when all visible and sensible things are shrinking away from them , and failing . They feel the world , and the best comforts in it failing . Every creature and creature comfort failing . For at death we are said to fail , Luk. 16.9 . Hereupon the soul clasps the closer about its God , clings more close than ever to him . Father , into thy hands I commend my Spirit . Not that a meer necessity puts the soul upon God. Or that it cleaves to God , because it hath then nothing else to take hold on . No , no , it chose God for its portion when it was in the midst of all its outword enjoyments , and had as good security as other men have for the long enjoyment of them ; but my meaning is , that although gratious souls have chosen God for their portion , and do truly prefer him , to the best of their comforts ; yet in this compounded state , it lives not wholly upon its God ; but partly by faith , and partly by sense . Partly upon things seen , and partly upon things not seen . The creatures had some interest in their hearts , alas , too much : but now all these are vanishing and it sees they are so . I shall see man no more , with the inhabitants of the world , ( said sick Hezeckiah ) hereupon it turns it self from them all , and casts it self upon God for all its subsistance . Expecting now to live upon its God intirely , as the blessed Angels do . And so in faith they throw themselves into his arms . Father , into thy hands I commend my Spirit . Fifthly , It implies the attonement of God , and his full reconciliation to believer , by the blood of the great sacrifice . Else they durst never commit their souls into his hands . For it is a fearful thing to fall into the hands of the living God , Heb. 12.29 . ( i. e. ) of an absolute God a God unattoned by the offering up of Christ. The soul dare no more cast it self into the hands of God without such an attoning sacrifice , than it dares approach to a devouring fire . And indeed the reconciliation of God by Jesus Christ , as it is the ground of all our acceptance with God ; for we are made accepted in the beloved . So it 's plainly carried in the order or manner of the reconciled souls committing it self to him ; for it first casts it self into the hands of Christ , then into the hands of God by him . So Stephen when dying , Lord Iesus receive my Spirit . And by that hand , it would be put into the Fathershand . Sixthly , And lastly , It implies both the efficacy , and excellency of Faith in supporting and relieving the soul at a time when nothing else is able to do it . Faith is its conduct , when it is at the greatest loss , and distress that ever it met with . It secures the soul when it is turned out of the body . When heart and flesh fail , this leads it to the rock that fails not . It sticks by that soul till it see it safe through all the territories of Satan , and safe Landed upon the shore of Glory ; and then is swallowed up in vision . Many a favour it hath shewn the soul while it dwelt in its body . The great service it did for the soul was in the time of its espousals to Christ. This is the marriage knot . The blessed bond of union betwixt the soul and Christ. Many a relieving sight , secret and sweet support it hath received from its faith since that ; but surely its first and last works are its most glorious works . By faith it first ventured it self upon Christ. Threw it self upon him in the deepest sense of its own vileness , and utter unworthiness , when sense , reason , and multitudes of temptations stood by contradicting and discouraging the soul. By faith it now casts it self into his arms , when it 's lanching out into vast eternity . They are both noble acts of Faith , but the first no doubt is the greatest and most difficult . For when once the soul is interessed in Christ , it 's no such difficulty to commit it self into his hands , as when it had no interest at all in him . It 's easier for a child to cast himself into the arms of its own Father in distress , than for one that hath been both a stranger and enemy to Christ , to cast it self upon him , that he may be a Father , and a friend to it . And this brings us upon the second enquiry I promised to satisfie , sc. What warrant , or incouragement have gratious souls to commit themselves at death , into the hands of God ? I answer , much every way : all things encourage and warrant its so doing . For First , This God upon whom the believer rolls himself at death , is its Creator . The Father of its being . He created , and inspired it , and so it hath relation of a creature to a Creator , yea , of a creature now in distress , to a faithful Creator , 1 Pet. 4.19 . Let them that suffer according to the will of God , commit the keeping of their souls to him in well doing ; as to a [ faithful Creator . ] It 's very true , this single relation in it self gives little ground of encouragement ; unless the creature had conserved that integrity in which it was originally created . And they that have no more to plead with God for acceptance , but their relation to him as creatures , to a Creator ; will doubtless find that word made good to their little comfort , Isa. 27.11 . It is a people of no understanding , therefore he that made them , will not have mercy on them , and he that formed them , will shew them no favour . But now , grace brings that relation into repute . Holiness ingratiates us again , and revives the remembrance of this relation . So that believers only can plead this . Secondly , As the gratious soul is his creature , so it is his redeemed creature . One that he hath bought , and that with a great price . Even with the pretious blood of Jesus Christ , 1 Pet. 1.18 . This greatly encourages the departing soul , to commit it self into the hands of God , so you find , Psal. 31.5 . Into thy hands I commend my Spirit , thou hast redeemed it , O Lord God of truth . Surely this is mighty encouragement , to put it self upon God in a dying hour . Lord , I am not only thy creature , but thy redeemed creature . One that thou hast bought with a great price . O I have cost thee dear . For my sake Christ came from thy bosom , and is it imaginable that after thou hast in such a costly way , even by the expence of the pretious blood of Christ redeemed me ; thou shouldst at last exclude me . Shall the ends both of Creation , and Redemption of this soul be lost together ? Will God form such an excellent creature as my soul is , in which are so many wonders of the wisdom and power of its Creator ? Will he be content when sin had marr'd the frame , and defaced the glory of it , to recover it to himself again by the death of his own dear Son , and after all this cast it away , as if there were nothing in all this ? Father , into thy hands I commend my Spirit . I know thou wilt have a respect to the work of thy hands . Especially to a redeemed creature , upon which thou hast been out so great sums of Love ; which thou hast bought at so dear a rate . Thirdly , Nay that 's not all ; the gratious soul may confidently and securely commit it self into the hands of God when it parts with its body at death ; not only because it is his creature , his redeemed creature , but because it is his renewed creature also . And this lays a firm ground ●or the believers confidence of acceptec●a , not that it is the proper cause or reason of its acceptance , but as it is the souls best evidence that it is accepted with God , and shall not be refused by him , when it comes to him at death . For in such a soul there is a double workmanship of God , both glorious pieces , though the last exceeds in glory . A natural workmanship , in the excellent frame of that noble creature the soul. And a gratious workmanship upon that again . A new creation upon the old . Glory upon Glory . We are his workmanship , created in Christ Iesus , Eph. 2.10 . The Holy Ghost came down from heaven on purpose to create this new workmanship . To frame this new creature . And indeed it is the Top and glory of all Gods works of wonder in this world . And must needs give the believer encouragement to commit it self to God whether at such a time , it shall reflect either upon the end of the work , or upon the end of the workman ; both which meet in the salvation of the soul so wrought upon the end of the work in our glory . By this we are made meet to be partakers of the inheritance of the Saints in light , Col. 1.12 . It is also the design and end of him that wrought it , 2 Cor. 55. Now he that hath wrought us for the self same thing is God. Had he not designed thy soul for glory , the spirit should never have come upon such a sanctifying design as this . Surely it shall not sail of a reception into glory , when it 's cast out this Tabernacle . Such a work was not wrought in vain , neither can it ever perish . When once sanctification comes upon a soul , it so roots it self in the soul , that where the soul goes , it goes . Gifts indeed , they die . All natural excellency and beauty , that goes away at death , Iob 4. ult . But grace ascends with the soul. It is a sanctified , when a separate soul. And can God shut the door of Glory upon such a soul , that by grace is made meet for the inheritance ? O it cannot be . Fourthly , As the gracious soul is a renewed soul , so it is also a Sealed Soul. God hath sealed it in this world for that glory , into which it is now to enter at death . All gracious souls are sealed objectively , ( i. e. ) they have those works of grace wrought on their souls , which do ( as but now is said ) ascertain and evidence their Title to glory . And many are sealed formally . That is the spirit helps them clearly to discern their interest in Christ , and all the promises . This both secures heaven to the soul in it self , and becomes also an earnest or pledge of the glory in the unspeakable joys and comforts that it breeds in the soul. So you find , 2 Cor. 1.22 . Who hath sealed us , and given us the earnest of the Spirit in our hearts . Gods sealing us gives high security . His objective seal makes it sure in it self , his formal seal makes it so to us . But if over and above all this , he will please as a fruit of that his sealing , to give us those heavenly unexpressible joys and comforts which are the fruit of his formal sealing work , to be an earnest , a foretast and hansel of that glory how can the soul that hath found all this , doubt in the least of a rejection by its God , when at death it comes to him ? surely if God have sealed , he will not refuse you . If he have given you his earnest , he will not shut you out . Gods earnest is not given in Jest. Fifthly , Moreover , every gratious soul may confidently cast it self into the arms of its God when it goes hence , with Father , into thy hands I commit my Spirit . For as much as every gratious soul is a soul in Covenant with God , and God stands obliged by his Covenant and Promise to such not to cast them out when they come unto him . As soon as ever thy soul became his by regeneration , that Promise became its own , Heb. 13.5 . I will never leave you , nor forsake you . And will he leave the soul now at a pinch , when it never had more need of a God to stand by it than it hath then : every gratious soul is entitled to that Promise , Ioh. 14.3 . I will come again and receive you to my self . And will he fail to make it good , when the time of the Promise is come , as at death it is ? It cannot be . Multitudes of Promises , the whole Covenant of Promises give security to the soul against the fears of rejection , or neglect by God. And the souls dependance upon God , and hanging upon a promise , it s every rolling it self upon God from the incouragement the word gives it , adds to the ingagement upon God. When he sees a poor soul that he hath made , redeemed , sanctified , sealed , and by solemn Promise engaged himself to receive , coming to him at death , rolling it self upon his faithfulness that promised , saying as David , 2 Sam. 23.5 . Though , Lord , there be many defects in me , yet thou hast made a Covenant with me , well order'd in all things and sure ; and this is all my salvation , and all my hope . Lord , I am resolved to send out my soul in an act of Faith. I will venture it upon the credit of thy Promise . How can God refuse such a soul ? How can he put it off when it so puts it self upon him ? Sixthly , But this is not all , the gratious soul sustains many intimate and dear relations to that God into whose hands it commends it self at death . It 's his Spouse , and the consideration of such a day of Espousals may well encourage it to cast it self into the bosom of Christ , its head and husband . It is a member of his body , flesh and bones , Eph. 5.30 . It is his child he its everlasting Father , Isai. 9.6 . It 's his friend . Hence forth saith Christ I call you not servants , but friends , Joh. 15.15 . What confidence may these and all other the dear relations Christ owns to the renewed soul beget in such an hour as this is . What husband can throw off the dear wife of his bosom , who in distresses casts her self into his arms ! What Father can shut the door upon a dear child that comes to him for refuge , saying , Father , into thy hands I commit my self ! Seventhly , and Lastly , The unchangableness of Gods love to his people gives confidence they shall in no wise be cast out . They know Christ is the same to them at last , he was at first . The same in the pangs of death , as he was in the comforts of life . Having loved his own which were in the world , he loved them to the end . Ioh. 13.1 . He doth not love as the world loves , only in prosperity . But they are as dear to him when their beauty and strength is gone , as when it was in the greatest flowrish . If we live , we live to the Lord ; and if we die , we die to the Lord ; so then , whether we live , or die ; we are the Lords , Rom. 14.8 . take in all these things and weigh them both apart , and together and see whether they amount not to a full evidence of the truth of this point , that dying believers are both warranted and incouraged to commend their souls into the hands of God. Whether they have not every one of them cause to say as the Apostle did , 2 Tim. 1.12 . I know whom I have believed , and am perswaded , that he is able to keep that which I have committed to him against that day . The improvements of all this you have in the following practical Diductions . Diduction 1. Are dying believers only warranted and encouraged thus to commend their souls into the hands of God. What a sad straight then must all dying unbelievers be in about their souls ? Such souls will fall into the hands of God , but that 's their misery , not their priveledge . They are not put by faith into the hands of mercy , but fall by sin into the hands of justice . Not God , but the Devil is their Father , Iob. 8.44 . Whither should the child go , but to its own Father ? They have not one of those forementioned encouragements to cast themselves into the hands of God , except the naked relation they have to God as their Creator , and that 's as good as none , without the new creation . If they have nothing but this to plead for their salvation , the Devil hath as much to plead as they . It 's the new creature that brings the first creation into repute again with God. O dismal ! O deplorable case ! A pool soul is turning out of house and home and knows not where to go . It departs and immediately falls into the hands of justice . The Devil stands by waiting for such a soul whom God will throw to him , as a Dog for a crust . Little , ah little do the friends of such a one think whilst they are honouring his dust by a splendid and honourable funeral , what a case that poor soul is in that lately dwelt there ; and what fearful straights , and extremities it is now exposed to . They will cry indeed , Lord , Lord , open to us , Matth. 7.22 . But to how little purpose are their vain cries . Will God hear him when he cries Iob. 27.9 . It 's a lamentable case . Diduction 2. Will God gratiously accept , and faithfully keep what the Saints commit to him at death , how careful then should they be to keep what God commits to them , to be kept for him while they live . You have a great trust to commit to God when you die , and God hath a great trust to commit to you whilst you live , you expect that he should faithfully keep what then you shall commit to his keeping ; and he expects you should faithfully keep , what he now commits to your keeping . O keep what God commits to you , as you expect he should keep your souls when you commit them unto him . If you keep his truths , he will keep your souls . Because thou hast kept the word of my patience , I also will keep thee , &c. Rev. 3.10 . Be faithful to your God , and you shall find him faithful to you . None can pluck you out of his hand , see that nothing wrest his truths out of your hands . If we deny him , he also will deny us , 2 Tim. 2.12 . Take heed lest those estates you have gotten as a blessing attending the Gospel , prove a temptation to you to betray the Gospel . Religion ( saith one ) brings forth Riches , but the Daughter devours the Mother . How can you expect acceptance with God , who have betrayed his truth , and dealt perfidiously with him ? Diduction 3. If believers may safely commit their souls into the hands of God , How confidently may they commit all lesser interests , and lower concernments into the same hand . Shall we trust him with our souls , and not with our lives , liberties or comforts ? Can we commit the treasure to him , and not a trifle ? Whatever you enjoy in this world , is but a trifle to your souls . Sure if you can trust him for eternal life for your souls , you may much more trust him , for the daily bread for your bodies . I know it is objected that God hath made over temporal things to his people upon conditional promises , and an absolute faith can never be grounded upon conditional promises . But what means this objection ? Let your faith be but suitable to these conditional promises , that is , believe they shall be made good to you , so far as God sees them good for you . Do you but labour to come up to those conditions required in you , and thereby God will have more glory , and you more comfort . If your prayers for these things proceed from pure ends the glory of God , not the satisfaction and gratification of your lusts . If your desires after them be moderate as to the measure , content with that proportion the infinite wisdom sees fittest for you . If you take Gods way to obtain them , and dare not strain Conscience , or commit a sin , though you should perish for want . If you can patiently wait Gods time for enlargements from your straits , and not make any sinful haste . You shall be surely supplied . And he that remembers your souls will not forget your bodies . But we live by sense and not by faith . Present things strike our affections more powerfully than the invisible things that are to come . The Lord humble his people for this . Diduction 4. Is this the priveledge of believers , that they can commit their souls to God in a dying hour , then how pretious , how useful a grace is faith to the pleople of God both living and dying ! All the graces have done excellently , but faith excels them all . Faith is the Phoenix grace , the Queen of graces . Deservedly is it stiled pretious faith , 2 Pet. 1.1 . The benefits and priviledges of it in this life are unspeakable ; and as there is no comfortable living , so no comfortable dying without it . First , While we live and converse here in the world , all our comfort and safety is from it , for all our union with Christ the fountain of mercies and blessings is by faith . Eph. 3.17 . That Christ may dwell in your hearts by faith . No faith , no Christ. All our communion with Christ is by it . He that cometh to God must believe . Heb. 11.6 . The souls life is wrapt up in this communion with God ; and that communion in faith . All communications from Christ depend upon faith ; for look as all communion is founded in union , so from our union and communion , are all our communications . All communications of quicknings , comforts , joy , strength , and whatsoever serves to the well-being of the life of grace are all through that faith which first knit us to Christ , and still maintains our communion with Christ , believing we rejoyce . 1 Pet. 1.8 . The inner man is renewed whilst we look to the things that are not seen , 2 Cor. 4.18 . Secondly , And as our life and all the supports and comforts of it here are dependent on faith ; so you see our death as to the safety and comfort of our souls then depends upon our faith . He that hath no faith cannot commit his soul to God , but rather shrinks from God. Faith can do many sweet offices for your souls upon a death bed , when the light of this world is gone , and all joy ceases on earth . It can give us sights of things invisible in the other world , and those sights will breathe life into your souls amidst the very pangs of death . Reader , do but think what a comfortable foresight of God and the joys of salvation , will be to thee , when thine eye-strings are breaking . Faith cannot only see that beyond the grave which will comfort , but it can cling about its God , and clasp Christ in a promise when it feels the ground of all sensible comforts trembling and sinking under thy feet . My heart and my flesh faileth , but God is the strength ( or rock ) of my heart and my portion for ever . Reeds fail , but the rock is firm footing . Yea , and when the soul can no longer tabernacle here it can carry the soul to God , cast it upon him , with Father into thy hands I commend my spirit . O pretious faith ! Diduction 5. Do the souls of dying believers commend themselves into the hands of God. Then let not the surviving relations of such sorrow as men that have not hope . A Husband , a Wife , a Child , is rent by death out of your arms , well , but consider into what arms , into what bosom they are commended . Is it not better for them to be in the bosom of God , than in yours ? Could they be spared so long from Heaven as to come back again to you but one hour , how would they be displeased to see your tears , and hear your cries and sighs for them ! They would say to you , as Christ said to the daughters of Ierusalem , weep not for me , but weep for your selves and your children . I am in a safe hand , I am out of the reach of all storms and troubles . O did you but know what their state is , who are with God , you would be more than satisfied about them . Diduction 6. Lastly , I will close all with a word of counsel . Is this the priviledge of dying believers to commend their souls into the hands of God. Then as ever you hope for comfort or peace in your last hour , see that your souls be such as may be then fit to be commended into the hands of an holy and just God. See that they be holy souls . God will never accept them , if they be not holy . Without holiness no man shall see God. Heb. 12.24 . He that hath this hope , ( viz. to see God ) purifieth himself even as he is pure , 1 Joh. 3.3 . Indeavours after holiness are inseparably connected with all rational expectations of blessedness . Will you put an unclean filthy defiled thing into the pure hand of the most holy God ? O see they be holy , and already accepted in the beloved , or wo to them when they take their leaves of those tabernacles they now dwell in . The gratious soul may confidently say then , Lord Iesus , into thy hands I commend my spirit . O let all that can say so then , now say , Thanks be to God for Iesus Christ. The THIRTY SEVENTH SERMON . JOH . XIX . XL , XLI , XLII . Then took they the body of Iesus , and wound it in linen cloaths with the spices , as the manner of the Iews is to bury : Now in the place where he was crucified there was a garden , and in the garden a new Sepulchre ; wherein was never man yet laid . There laid they Iesus therefore , because of the Iews preparation day , for the Sepulchre was nigh at hand . YOU have heard the last words of dying Jesus , commending his spirit into his Fathers hands : and now the life of the world hangs dead upon a Tree . The light of the world for a time muffled up in a dismal cloud . The Son of Righteousness set in the region and shadow of Death . The Lord is dead , and he that wears the keys of the grave at his girdle , is now himself to be lockt up in the grave . All you that are the friends and Lovers of Jesus , are this day invited to his ●●neral . Such a funeral as never was since Graves were first digged . Come see the place where the Lord lay . There are six remarkable particulars about this funeral in these three verses . The preparations that were made for it , and that was mainly in two particulars viz. the begging and perfuming of the body . His body could not be buried , till by begging his friends had obtain'd it is as a favour from his Judge . The dead body was by Law in the power of Pilate who adjudged it to death , as the bodies of those that are hanged , are in the power of the Judge to dispose of them as he pleases . And when they had gotten it from Pilate , they winde it in fine linen cloaths with Spices . But what need of Spices to perfume that blessed body . His own Love was perfume enough , to keep it sweet in the remembrance of his people to all generations . However by this they will manifest as they are able , the dear affection they have for him . The bearers that carried his body to its Grave , Ioseph of Arimathea , and Nicodemus , two secret Disciples . They were both men of estate and honour . None could imagine that these would have appeared at a time of so much danger , with such boldness for Christ. That ever they would have gone openly and boldly to manifest their love to Christ when dead , who were afraid to come to him ( except by night ) when he was living . But now a spirit of Zeal and courage is come upon them , when those that made greater and more open confessions of him are gone . Thirdly , The attendants who followed the Hearse , were the women that followed him out of Galilee . Among whom the two Marys , and the Mother of Zebedes children ( whom Mark calls Salome ) are only named . Fourthly , The Grave or Sepulcher where they laid him . It was in Iosephs new Tomb , which he had prepared in the garden near unto Golgotha , where our Lord died . Two things are remarkable about this Tomb. It was anothers Tomb , and it was a new Tomb. It was anothers . For as he had not an house of his own wherein to lay his head whilst he lived , so he had not a Tomb of his own , to lay his body in when dead . As he lived in other mens houses , so he lay in another mans Tomb. And it was a new Tomb wherein never man was yet laid . Doubtless there was much of providence in this , for had any other been laid there before him , it might have proved an occasion both to shake the Credit , and slur the glory of his Resurrection , by pretending it was some former body , and not the Lords , that rose out of it . In this also divine providence had a respect to that Prophesie , Esa. 53.9 . Which was to be fulfill'd at this funeral . He made his Grave with the rich , because he had done no violence , &c. Fifthly , The disposition of the body in that Tomb. 'T is true , there is no mention made of the groans and tears with which they laid him in his Sepulcher , yet we may well presume they were not wanting in plentiful expressions of their sorrow that way . For as they wept , and smote their breasts when he dyed , Luk. 23.48 . So do doubt they laid him with melting hearts , and flowing eyes in his Tomb , when dead . Sixthly , And lastly , the last remarkable particular in the Text is the solemnity with which his funeral rites were performed , and they were all suitable to his humbled state . It was indeed a funeral as decently order'd as the straights of time and state of things would then permit : but there was nothing of pomp or outward state at all observed . Few marks of honour set by men upon it . Only the heavens adorned it with diverse miraculous works , which in their proper place will be spoken to . Thus was he laid in his Grave where he continued for three incompleat daies and nights in the territories of Death , in the Land of darkness and forgetfulness . Partly to correspond with Ionah his Type , and partly to ascertain the world of the reality of his Death . Whence our observation is DOCT. That the dead Body of our Lord Iesus Christ was decently interr'd , by a small number of his own Disciples ; and continued in the state of the dead for a time . This Observation containing matter of fact , and that so plainly and faithfully delivered to us by the Pens of the several Evangelists ; we need do no more to prepare it for our use , than to satisfie these two inquiries , why had Christ any funeral at all , since his Resurrection was so soon to follow his Death ? And what manner of funeral Christ had ? First , Why had Christ any funeral at all , since he was to rise again from the dead within that space of time that other men commonly have to lie by the wall , before their interment ; and had it continued longer unburied , it could see no corruption , having never been tainted by sin . Why , though there was no need of it at all upon that account that a funeral is needful for other bodies ; yet there were these four weighty ends and Reasons of it . Reason 1. First , It was necessary Christ should be buried , to ascertain his death , else it might have been looked upon as a Cheat. For as they w●re ready enough to impose so gross a Cheat upon the world at his Resurrection , That the D●sciples came by night and stole him away : much more would they have denied at once the reality both of his death and Resurrection , had he not been so perfumed and interred : but this cut off all pretentions . For in this kind of embalming his mouth , ears , nostrils were all filled with their Spices and odours . Bound up in Linen , and laid long enough in the Tomb to give full assurance to the world of the certainty of of his death . So that there could be no latent principle of life in him . Now since our eternal life is wrapt up in Christs death , it can never be too firmly established . To this therefore we may well suppose providence had special respect in his burial , and the manner of it . Reason 2. Secondly , He must be buried to fulfill the Types , and Prophesies that went before . His abode in the Grave was prefigured by Ionahs abode three daies and nights in the belly of the Whale , Matth. 12.40 . So must the Son of man be three daies , and threee nights in the heart of the earth . Yea , the Prophet had described the very manner of his funeral , and long before he was born foretold in what kind of Tomb his body should be laid , Isa. 53.9 . He made his Grave with the wicked and with the rich in his death . Pointing by that expression at this Tomb of Ioseph , who was a rich man , and the Scriptures cannot be broken . Reason 3. Thirdly , He must be buried to compleat his humiliation ; this being the lowest step he could possibly descend in his abased state . They have brought me to the dust of Death . Lower he could not be laid , and so low he must lay his blessed head ; else he had not been humbled to the lowest . Reason 4. Fourthly , But the great end and reason of his interment was the conquering of Death in its own dominion , and territories ; which victory over the Grave furnisheth the Saints with that triumphant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song of deliverance , 1 Cor. 15.55 . O Death , where is thy Sting ! O Grave , where is thy De●truction ! Our Graves would not be so sweet and comfortable to us , when we come to lie down in them ; if Jesus had not layen there before us , and for us . Death is a Dragon , the Grave its Den ; a place of dread and terror : but Christs goes into its Den , there grapples with it , and for ever overcomes it . Disarms it of all its terror , and not only makes it cease to be enemical , but to become exceeding beneficial to the Saints . A bed of rest and a perfumed bed . They do but go into Christs bed , where he lay before them . For these ends he must be buried . Secondly , Next let us inquire what manner of funeral Christ had . And if we intently observe it , we shall find many remarkable properties in it . First , We shall find it to be a very obscure and private funeral . Here was no external pomp or gallantry . Christ affected it not in his life , and it was no way suitable to the ends and manner of his death . Humiliation was designed in his death . And state is inconsistent with such an end . Besides he dyed upon the Tree , and persons so dying don 't use to have much ceremony and state at their funerals . Three things shew it to be a very humble and obscure funeral , as to what concerned outward glory , with which the great ones of the earth are usually interred . For First , The dead body of the Lord was not brought from his own house , as other mens commonly are ; but from the Tree . They beg'd it of his Judge . As who should say go bring the Corps from Tyburn . Had they not obtained this favour from Pilate , it must have been buried in Golgotha . It had been tumbled into a pit , digged under the Cross. Secondly , As it was first beg'd , then buried ; so it was attended with a very poor train . A few sorrowful women followed the Bier . Other men are accompanied to their Graves by their Relations , and Friends . The Disciples were all scattered from him . Affraid to owne him dying , and dead . Thirdly , And these few that were resolved to give him a funeral , are forced , by reason of the straights of time , to do it in shuffling haste . Time was short , they take the next sepulcher they can get , and hurry him away that evening into it . For the preparation for the Passover was at hand . This was the obscure ●uneral which the body of the Lord had . Thus was the Prince of the Kings of the earth , who hath the Keys of Death and Hell , laid into his Grave . Secondly , Yet though men could bestow little honour upon it , the heavens bestowed several marks of honour upon it . Adorn'd it with divers Miracles which wiped off the reproach of his dea●h from him . These Miracles were antecedent to his interment , or concomitants of it . First , There was that extraordinary and preternatural Eclipse of the Sun. Such an Eclipse as was never seen since it first shone in heaven . The Sun fainted at the sight of such a ruful spectacle and cloathed the whole heaven in black . The sight of this caused a great Philosopher , who was then far from the place where this unparallel'd Tragedy was acting , to cry out upon the sight of it , either the God of nature now suffers , or the frame of the world is now dissolved . The same Dionysius writing to Apollophanes a Philosopher , who would not embrace the Christian Faith , thus goes about to convince him . What thinkest thou ( saith he ) of the Eclipse when Christ was Crucified ? Were we not both of us then at Heliopolis ? and standing in the same place , did we not see the Moon in a new manner following the Sun ; and not in the time of conjunction , but from the ninth hour until the evening , by a reason unknown in nature , directly opposite to the Sun ? Didst thou not then being greatly terrified say unto me , O my Dionysius , what strange commutations of the heavenly bodies are these ! Such a preternatural Eclipse is remembred in no other History . For it was not in time of conjunction , but opposition ; the Moon being then at full . From the sixth , to the ninth hour the Sun and Moon were together in the midst of heaven ; but in the evening she appeared in the East , her own place , opposite to the Sun. And then miraculously returning from East to West , did not pass by the Sun and set in the West before it ; but kept it company for the space of three hours , and then returned to the East again . And whereas in all other natural Eclipses , the Eclipse alwaies begins on the western part of the body of the Sun , and that part is also first cleared ; it was quite contrary in this ; for though the Moon were opposite to the Sun , and distant from it the whole breadth of heaven ; yet with a miraculous swiftness it overtook the Sun , and darkned first the Eastern part of it ; and soon prevailed over its whole body . Which caused darkness over all the the Land , that is say some over the whole Earth , or as others , over the whole Land of Iewry . Or as others , over the whole Horizon , and all places of the same altitude , and latitude . Which is most probable . Secondly , And as Christs funeral was adorned with such a miraculous Eclipse , which put the heavens and earth into a mourning ; so the rocks did rend , the vail of the Temple rent in twain from top to bottom . The graves opened , and the dead bodies of many Saints arose and went into the holy City and were seen of many . The rending of the Rocks was a sign of Gods fierce indignation , Nahum . 1.6 . And a discovery of the greatness of his power ; shewing them what they deserved , and what he could do to them that had committed this horrid fact ; though he rather chose at this time to shew the dreadful effects of it upon inanimate Rocks , than Rocky hearted sinners . But especially it served to convince the world that it was none other but the Son of God that dyed . Which was farther manifested by these concomitant Miracles . As for the rending in twain of the vail . It was a notable Miracle , plainly shewing that all ceremonies were now accomplished , and abolished . No more vails now . As also that believers have now most free access into heaven . At that very instant when the vail rent , the High Priest was officiating in the most holy place , and the vail which hid him from the people , being rent ; they might freely see him about his work in the holy of holies . A lively Emblem of our High Priest , whom now we see by faith in the heavens , there performing his intercession work for us . The opening of the Graves , plainly shew'd the design and end of Christs going into it . That it might not have dominion over the bodies of the Saints , but being vanquisht and destroyed by Christ , le ts go all that are his , whom he ransomed from the Grave as a prey out of its paws . A Specimen whereof was given in those holy ones that rose at that time , and appeared to many in the holy City . Thus was the funeral of our Lord performed by men ; Thus was i● adorned by Miracles from heaven . Vse . And now we have seen Jesus interred . He that wears at his girdle the Keys of Hell and Death , himself locked up in the Grave . What shall I say of him whom they now laid in the Grave ? Shall I undertake to tell you what he was ? What he did , suffered , and deserved ? Alas ! The tongues of Angels must pause and stammer in such a work . I may truly say as Nazianzen said of Basil , no tongue but his own can sufficiently commend and praise him . He is a Sun of righteousness , a fountain of life , a bundle of Love. Of him it might be said in that day , Here lies the lovely Jesus in whom is treasured up whatsoever an angry God can require for his satisfaction , or an empty creature for his perfection . Before him was none like him , and after shall none arise comparable to him . If every leaf , and spire of grass ( saith one ) nay all the Stars , Sands , and Atomes were so many Souls and Seraphims ; whose love should double in them every moment to all eternity ; yet would it fall infinitly short of what his worth and excellency exacts . Suppose a creature compos'd of all the choice endowments that ever dwelt in the best of men since the Creation of the World , in whom you find a meek Moses , a strong Sampson , a faithful Ionathan , a beautiful Absolom , a rich and wise Solomon ; nay , and add to this , the understanding , strength , agility , splendor , and holiness of all the Angels : it would all amount but to a dark shadow , of this incomparable Jesus . Who ever weighed Christ in a pair of ballances ( saith another ) who hath seen the foldings and plyes , the heights , and depths of that glory which is in him ? O for such a heaven , as but to stand afar off , and see , and love , and long for him , while times thred be cut , and this great work of Creation dissolved ! — O if I could yoke in among the thick of Angels , and Seraphims , and now glorified Saints , and could raise a new Love song of Christ , before all the world . I am pained with wondering at new opened treasures in Christ. If every finger , member , bone , and joynt were a torch burning in the hottest fire in hell ; I would they could all send out love praises , high songs of praise for ever more to that plant of renown , to that Royal and high Prince Jesus my Lord. But alas , his love swelleth in me , and finds no vent . — I marr his praises , nay , I know no comparison of what Christ is , and what he is worth . All the Angels , and all the glorified , praise him not so much as in halves . Who can advance him , or utter all his praise ? — O if I could praise him , I would rest content to die of Love for him . O would to God I could send in my praises to my incomparable well beloved , or cast my Love songs of that matchless Lord Jesus over the walls , that they might light in his lap , before men and Angels . — But wh●n I have spoken of him till my head rive , I have said just nothing . I may begin again . A God-head , a God-head is a worlds wonder . Set ten thousand thousand new made worlds of Angels and Elect men , and double them in number ten thousand thousand thousand times ; let their hearts and tongues be ten thousand times more agile and large than the hearts and tongues of the Seraphims that stand with six wings before him ; when they have said all for the glorifying and praising of the Lord Jesus ; they have spoken little or nothing . O if I could wear this tongue to the stump in extolling his highness . But it is my daily sorrow that I am confounded with his incomparable Love. Thus have his enamoured friends faintly expressed his excellencies , and if they have therein done any thing , they have shewn the impossibility of his due praises . Come and see believing souls , look upon dead Jesus in his winding-sheet , by Faith ; and say , Lo this is he of whom the Church said , my beloved is White and Ruddy , his ruddiness is now gone , and a death pale hath prevailed over all his body : but still as lovely as ever , yea altogether lovely . If David lamenting the death of Saul and Ionathan , said , Daughters of Ierusalem weep over Saul , who cloathed you in Scarlet , with other delights ; who put on ornaments of Gold upon your apparel . Much rather may I say , children of Sion , weep over Jesus , who cloathed you with righteousness , and garments of Salvation . This is he who quitted the throne of glory , left the bosom of unspeakable delights ; came in a body of flesh , produced in perfect holiness ; brake through many and great impediments , ( thy great unworthiness , the wrath of God and man ? by the strength of love ; to bring salvation home to thy soul. Can he that believingly considers this do less than faint at the sense of that love that brought him to the dust of death , and cry out with that Father , my Love was Crucified ? But I will insist no longer upon generals , but draw down the particulars of Christs Funeral to your use in the following Corollaries . Corollary 1. Was Christ buried in this manner , then a decent and mournful Funeral ( where it can be had ) is laudable among Christians . I know the souls of the Saints have no concernment for their bodies , nor are they solicitous how the body is treated here ; yet there is a respect due to them , as they are the Temples wherein God hath been serv'd and honoured , by those holy souls that once dwelt in them . As also upon the account to their relation to Christ , even when they lie by the walls . And the glory that will be one day put upon them , when they shall be changed , and made like unto Christs glorious body . Upon such special accounts as these their bodies deserve an honourable treatment , as well as upon the account of humanity , which owes this honour to the bodies of all men . To have no funeral is accounted a Judgement , Eccles. 7.4 . Or to be tumbled into a pit without any to lament us , is lamentable . We read of many solemn and * mournful funerals in Scripture , wherein the people of God have affectionatly paid their respects and honours to the dust of the Saints ; as men that were deeply sensible of their worth , and how great a loss the world sustains by their remove . Christs funeral had as much of decency and solemnity in it , as the time would permit ; though he was a stranger to all pomp , both in life and death . Corollary . 2. Did Ioseph and Nicodemus so boldly appear at a time of so much danger to beg the body , and give it a funeral , let it be for ever a caution to strong Christians not to despise , or glory over the weak . You see here a couple of poor , low spirited , and timorous persons ; that were afraid to be seen in Christs company when the other disciples professed their readiness to die with him : yet those flee , and these appear for him , when the trial comes indeed . If God desert the strong , and assist the weak ; the feeble shall be as David , and the strong as tow . I speak not this to discourage any man from striving to improve inherent grace to the utmost . For it 's ordinarily found in experience , that the degrees of assisting grace , are given out according to the measures of inherent grace : but I speak it to prevent a sin incident to strong Christians , which is to despise the weak , which God corrects by such instances and examples as this before us . Corollary 3. Hence we may be assisted in discerning the depths of Christs humiliation for us . And see from what , to what his love brought him . It was not enough that he who was in the form of God , became a creature ; which was an infinite stoop , nay to be made a man , an inferior order of creatures . Nay to be a poor man , to spend his daies in poverty and contempt . But also to be a Dead corps for our sake . O what manner of love is this ! Now the deeper the humiliation of the Son of God was , the more satisfactory to us it must needs be . For as it shews us the hainousness of sin that deserves all this , so the fulness of Christs satisfaction whereby he makes up that breach . O it was a deep humiliation indeed . How unlike himself is he now become ! Doth he look like the Son of God ? What , the Son of God whom all the Angels adore to be shuffled by three or four persons into his Grave in an evening . To be carried from Golgotha to the Grave in this manner . And there lie as a captive to Death for a time . Never was the like change of conditions , never such an abasement heart of in the world . Corollary 4. From this Funeral of Christ results the purest and strongest consolation and incouragement to believers , against the fears of Death and the Grave . If this be so , that Jesus hath layen in Grave before you ; let me say then to you as the Lord spake to Iacob , Gen. 46.2 , 3. Fear not to go down to Egypt , for I will go down with thee , and will surely bring thee up thence . So here , fear not believer to go down to the Grave , for God will be with thee there , and will surely bring thee up thence . This consideration that Jesus Christ hath layen in the Grave himself , gives manifold encouragement to the people of God , against the terrors of the Grave . First , The Grave received , but could not destroy Jesus Christ. Death swallow'd him , as the Whale did Ionah his Type ; but could not digest him , when it had swallow'd him but quickly delivered him up again . Now Christ lying in the Grave , as the common head and representative of believers , what comfort should this inspire into their hearts . For as it fared with Christs personal , so it shall with Christs mystical . It could not retain him , it shall not for ever retain them . This Resurrection of Christ out of his , is the very ground of our hope for a Resurrection out of our Graves . Christ is risen from the dead , and become the first fruits of them that slept , 1 Cor. 15.20 . Secondly , As the union betwixt the body of Christ and the divine nature was not dissolved ; when that body was laid in the Grave ; so the union betwixt Christ and believers is not , cannot be dissolved when their bodies shall be laid in their Graves . It 's true the natural union betwixt his soul and body was dissolved for a time , but the Hypostatical union was not dissolved , no , not for a moment . That body was the body of the Son of God when it was in the Sepulchre . In like manner , the natural union betwixt our souls and bodies is dissolved by death , but the mystical union betwixt us and Christ , yea betwixt our very dust and Christ , can never be dissolved . Thirdly , As Christs body when it was in the Grave , did there rest in hope , and was assuredly a partaker of that hope . So it shall fare with the dead bodies of the Saints , when they lay them down also in the dust . My flesh also shall rest in hope , saith Christ , Psal. 16.9 , 10 , 11. In like manner , the Saints commit their bodies to the dust in hope . The righteous hath hope in his death , Pro. 14.32 . And as Christs hope was not a vain hope , so neither shall their hope be in vain . Fourthly , And lastly , Christs lying in the Grave before us , hath quite changed and altered the nature of the Grave . So that it is not what it was . It was once a part of the Curse , Dust thou art , and unto dust thou shalt return , was a part of the threatening and curse for sin . The Grave had the nature and use of a prison , to keep the bodies of sinners against the great Assizes ; and then deliver them up into the hands of a great and terrible God. But now it 's no prison , but a bed of rest . Yea , and a perfumed bed , where Christ lay before us . Which is a sweet consideration of the Grave indeed . They shall enter into peace , they shall rest in their beds , Isa. 57.2 . O then let not believers stand in fear of the Grave . He that hath one foot in heaven , need not fear to put the other into the Grave . Though I go down to the valley of the shadow of Death I will fear no evil , for thou art with me , Psal. 23. Indeed , the Grave is a terrible place to them that are out of Christ. Death is the Lords Serjeant to arrest them . The Grave is the Lords Prison to secure them . When death draws them into the Grave , it draws them thither as a Lion doth his prey into the den to devour it . So you read Psal. 49.14 . Death shall feed ( or prey ) upon them . Death there raigns over them in its full power , Rom. 5.14 . And though at last it shall render them again to God , yet it were better for them to lie everlastingly where they were , than to rise to such an end . For they are brought out of their Graves , as a condemned Prisoner out of the Prison , to go to execution . But the case of the Saints is not so . The Grave ( thanks be to our Lord Jesus Christ ) is a priviledged place to them while they sleep there , and when they awake , it will be with singing . When they awake , they shall be satisfied with his likeness . Corollary 5. Lastly , Since Christ was laid in the Grave , and his people reap such priviledges by it , as ever you expect rest or comfort in your Graves , see that you get Vnion with Christ now . It was an ancient custom of the Jews to put rich treasures into the Graves , with their friends , as well as to bestow much upon their Sepulchers . It 's said Hircanus opened Davids Sepulchre , and took cut of it three thousand Talents of Gold and Silver . And to this sence many interpret that act of the Chaldeans , Ier. 8.1 . At that time saith the Lord , they shall bring out the bones of the Kings of Iudah , and the bones of his Princes , &c. And shall spread them before the Sun and Moon , &c. This is rather conceiv'd to be an act of Covetousness , than Cruelty . They shall ransack their Graves for the treasure that is hid there among their bones . It 's possible the case so stands with many of you , that you have no great matter to bestow upon your funerals , nor are they like to be splendid ; no stately monuments , no hidden treasures , but if Christ be yours , you carry that with you to your Graves , which is better than all the Gold and Silver in the world . What would you be the better if your Coffin were made of beaten Gold , or your Grave-stone set thick with glittering Diamonds ? But if you die in the Lord , ( i. e. ) interested in , and united to the Lord ; you shall carry six grounds of Comfort with you to your Graves , the least of which is not to be purchased with the wealth of both Indies . First , The first ground of comfort which a believer carries with him to the Grave is , that the Covenant of God holds firmly with his very dust , all the daies of its appointed time in the Grave . So much Christ tells us , Matth. 22.31 , 32. I am the God of Abraham , and the God of Isaac , and of Iacob . God is not the God of the Dead , but the God of the Living , q. d. Abraham , Isaac , and Iacob , are naturally dead , but in as much as God long after their deaths , proclaimed himself their God still ; therefore they are all alive , foederally alive to God. They live , that is , their Covenant relation lives still . Whether we live , or whether we die ( saith the Apostle ) we are the Lords , Rom. 14.7 , 8 , 9. Now what an encouragement is here ! I am as much the Lords in the state of the dead , as I was in the state of the living . Death puts an end to all other relations and bonds , but the bond of the Covenant rots not in the Grave . That dust is still the Lords . Secondly , As Gods Covenant with our very bodies is indissolvable , so Gods love to our very dust is inseparable . I am the God of Abraham , God looks down from heaven into the Graves of his Saints with delight , and looks on that pile of dust with complacency , which those that once loved it , cannot behold without loathing . The Apostle is express , Rom. 8.33 . That death separates not the believer from the love of G●d . As at first it was not our natural comliness or beauty that drew or engaged his love to us , so neither will he cease to love us , when that beauty is gone , and we become objects of loathing to all flesh . When a Husband cannot endure to see a Wife , or a Wife her Husband ; but saith of them that were once dear and pleasant , as Abraham of his beloved Rachel , bury my dead out of my sight . Yet then the Lord delights in it as much as ever . The Gold-Smith doth not value the dust of his Gold , as Gold values the dust of his Saints , for all these pretious particles are united to Christ. Thirdly , As Gods love will be with you in the Grave , so Gods providence shall take order about your Graves . When it shall be dig'd for you . And be sure he will not dig your Graves , till you are fit to be put into them . He will bring you thither in the best time , Iob 5.26 . Thou shalt come to thy Grave as a Shock of Corn in its season . You shall be ripe and ready before God house you there . It 's said of David , that after he had served his generation by the will of God , he fell asleep , Acts 13.36 . O what a holy and wise will is that will of God , that so orders our death ? And how equal is it that our will should be concluded by it . Fourthly , If you be in Christ , as Gods Covenant holds with you in the Grave , his love is inseparable from your dust , his providence shall give order when it shall be digged for you ; so in the next place , his pardons have loosed all the bonds of guilt from you , before you lie down in the Grave . So that you shall not die in your sins . Ah friends , what a comfort is this ? That you are the Lords Free-men in the Grave ? Sin is a bad bed-fellow , and a worse Grave-fellow . It 's a grievous threatning , Ioh. 8.24 . You shall die in your sins . Better be cast alive into a pit among Dragons and Serpents , than dead into your Graves among your Sins . O what a terrible word is that , Iob 20.11 . His bones are full of the sins of his youth , which shall lie down with him in the dust . But from the company of sin in the Grave , all the Saints are delivered . Gods full , free , and final pardons have shut guilt out of your Graves . Fifthly , When ever you come to your Graves , you shall find the enmity of the Grave slain by Christ. It is no enemy ; nay you will find it friendly , a priviledged place to you . It will be as sweet to you that are in Christ , as a so●t bed in a still quiet Chamber , is to one that 's weary and sleepy . Therefore it 's s●id , 1 Cor. 3.21 , 22. Death is yours . Yours as a priviledge . Your friend . There you shall find sweet rest in Jesus . Be hurried , pained , troubled no more . Sixthly , To conclude , if in Christ , know this for your Comfort , that your own Lord Jesus Christ keeps the Keys of all the Chambers of Death , and as he unlocks the door of Death , when he lets you in ; so he will open it again for you , when you awake to let you out ; and from the time he opens to let you in till the time he opens to let you out ; he himself wakes and watches by you while you sleep there . I ( saith he ) have the Keys of Death . O it 's comfortable to hear the Keys gingle in his hand , Rev. 1.18 . O then as you expect peace or rest in the Chambers of Death , get Union with Christ. A Grave with Christ is a comfortable place . The THIRTY EIGHTH SERMON . ISAIAH LIII . II . He shall see the Travel of his Soul and be satisfied WE are now arrived at the last particular which we designed to speak to in Christs state of humiliation namely the Designs and blessed Ends for which he was so deeply abased . It 's inconsistent with the prudence of a common Agent to be at vast expences of time , pains , and cost ; and not to propound to himself a design worthy of all those expences . And it is much less imaginable that Christ would so stupendiously abase himself , by stooping from the bosom of his Father to the state of the dead , where our last Discourse lef● him , if there had not been some excellent and glorious thing in his eye , the attainment whereof might give him a content and satisfaction equival●nt to all the sorrow● and abasures he endured or it . And so much is plainly carried in this Scripture . He shall see the Travel of his Soul and be satisfied . In which words thr●e things fall under our consideration ▪ First , The travailing pangs of Christ. So the Agonies of his soul , and Torments of his body are fitly call'd ; not only because of the sharpness , and acuteness of them , being in that respect like the birth pangs of a travailing woman , for so this word signifies : But also because they forerun and make way for the birth , which abundantly recompences all those labours . I shall not here insist upon the the pangs and Agonies endured by Christ in the garden , or upon the Cross , which the Prophet stiles the travail of his Soul ; having in the former Sermons open'd it largely in its particulars ; but pass to the Second Thing considerable in these words , and that is the assured fruits , and effects of this his travail . He shall see the travail of his Soul. By seeing understand the fruition , obtainment , or enjoyment of the ends of his sufferings . He shall not shed his blood upon an hazard . His design shall not miscarry , but he shall certainly see the ends he aimed at accomplisht . And Thirdly , This shall yield him great satisfaction , as a woman forgets her sorrow , for joy that a man is born into the world , Joh. 16.21 . He shall see it and be Satisfied . As God , when he had finished the work of Creation , viewed that his work with pleasure and satisfaction , so doth our exalted Redeemer with great contentment behold the happy issues of his hard sufferings . It affords pleasure to a man to see great affairs by orderly conduct brought to happy issues . Much more doth it yield delight to Iesus Christ , to see the results of that most profound wisdom and love wherein he carried on Redemption work . All runs into this DOCT. That all the blessed designs and ends for which the Lord Iesus Christ humbled himself to the death of the Cross , shall certainly be attained , to his full content and satisfaction . My present business is not to prove that Christ shall certainly obtain what he died for , nor to open the great satisfaction and pleasure which will rise to him out of those issues of his death ; but to point at the principal ends of his death , making some brief improvements , as we pass along . First , Then let us enquire into the designs and ends of Christs humiliation , at least , the main and principal ones : and we shall find that as the sprinkling of the Typical blood in the Old Testament , was done for four weighty Ends or Uses ; answerably the pretious and invaluable blood of the Testator and surety of the New Testament , is shed for four weighty Ends also . First , That blood was shed and applied to deliver from danger , Exod. 12.13 . And the blood shall be to you for a token upon the houses where you are , and when I see the blood I will pass over you . And the Plague shall not be upon you , to destroy you when I smite the Land of Egypt . Secondly , That blood was shed to make an attonement betwixt God and the people , Levit. 4.20 . And he shall do with the Bullock , as he did with the Bullock for a sin offering ; so shall he do with this ; and the Priest shall make an attonement for them , and it shall be forgiven them . Thirdly , That blood was shed to purifie persons from their ceremonial pollutions , Levit. 14.6 , 7. He shall dip the Cedar wood , and Scarlet , and Hysop with the living bird in the blood of the bird that was kill'd over the running water , and he shall sprinkle upon him that is to be cleansed from the Leprosie seven times ; and shall pronounce him clean , and shall let the living bird loose in the open field . Fourthly , That blood was shed to ratifie and confirm the Testament or Covenant of God with the people , Exod. 24.8 . And Moses took the blood , and sprinkled it on the people , and said , behold the blood of the Covenant , which the Lord hath made with you concerning all these words . These were the four main Ends of shedding and sprinkling that Typical blood . Sutably , there are four principal Ends of shedding and applying Christs blood . As that Typical blood was shed to deliver from danger , so this was shed to deliver from wrath , even the wrath to come . That was shed to make an attonement , so was this . That was shed to purifie persons from uncleanness , so was this . That was shed to confirm the Testament , so was this . As will appear in the particulars more at large . End 1. First , One principal design and End of shedding the blood of Christ was to deliver his people from danger , the danger of that wrath which burns down to the lowest Hell. So you find , 1 Thes. 1.10 . Even Iesus who delivered us from the wrath to come . Here our misery is both specified , and aggravated . Specifi'd , in calling it wrath , a word of deep and dreadful signification . The damned best und●rstand the importance of that word . And aggravated in calling it wrath to come , or coming wrath . Wrath to come implies both the futurity ▪ and perpetuity of this wrath . It 's wrath that shall certainly and inevitably come upon sinners . As sure as the night follows the day . As sure as the Winter follows the Summer ; so shall wrath follow sin , and the pleasures thereof . Yea , it 's not only certainly future , but when it comes it will be abiding wrath or wrath still coming . When millions of years and Ages are past and gone , this will still be wrath to come . Ever coming , as a r●ver e●er flowing . Now from this wrath to come , hath les●s delivered his people by his death . For that was the price laid down ●or their redemption from the wrath of th● gr●at and terrible God Rom. 5.9 . Much more then being ●ustified by his blood , we shall be saved from wrath through him . The blood of Jesus was the price that ransomed man from his wrath . And it was shed not only to deliver them from wrath to come , but to deliver them freely , fully distinguishingly , and wonderfully from it . First , Freely , by his own voluntary interposition and susception of the mediatorial office , moved thereunto by his own bowels of compaossion ; which yearned over his Elect in their misery . The Saints were once a lost generation , tha● had sold themselves , and their inheritance also ; and had not wherewithall to Redeem either : but they had a near kinsman ( even their elder Brother by the Mothers side ) to whom the right of Redemption did belong ; who being a mighty man of wealth ▪ the heir of all things , undertook to be their Goell ; and out of his own proper substance to Redeem both them and their inheritance . Them to be his own inheritance , Eph. 1.10 . And heaven to be theirs 1 Pet. 1.4 . All this he did most freely , when none mad● supplication to him . No sighing of the prisoners came before him . He design'd it for us before we had a being . And when the purposes of his grace were come to their parturient fulness , then did he freely lay out the infinite treasures of his blood to purchase our deliverance from wrath . Secondly , Christ by death hath delivered his people fully . A full deliverance it is , both in respect of Time and Degrees . A full deliverance in respect of Time. It was not a Reprieve , but a deliverance . He thought it not worth the shedding of his blood to respite the execution for a while . Nay , in the procurement of their eternal deliverance from wrath , and in the purchase of their eternal inheritance , he hath but an even bargain , not a jot more than his blood was worth . Therefore is he become the Author of [ Eternal Salvation ] to them that obey him , Heb. 5.9 . And as it is full in respect of Time , so likewise in respect of Degrees . He died not to procure a mitigation or abatement of the rigor or severity of the sentence , but to rescue his people fully from all degrees of wrath . So that there is no condemnation to them that are in Christ , Rom. 8.1 . All the wrath of God to the last drop , was squeezed out into that bitter cup which Christ drank off , and wrung out the very dregs thereof . Thirdly , This deliverance obtained for us by the death of Christ , is a special and distinguishing deliverance . Not common to all , but peculiar to some ; and they by nature no better than those that are left under wrath . Yea , as to natural disposition , moral qualifications and external endowments often times far inferiour to them that perish . How often do we find a moral righteousness , an harmless innocencie , a pretty ingenuity a readiness to all offices of love ; in them that are notwithstanding less under the dominion of other Lusts , and under the damning sentence of the Law ; whilst on the other side , proud , peevish , sensual , morose , and unpollisht natures , are chosen to be the subjects of this Salvation . You see your calling , brethren , 1 Cor. 1.26 . Fourthly , And lastly , it is a wonderful salvation . It would weary the arm of an Angel to write down all the wonders that are in this salvation . That ever such a Design should be laid , such a project of grace contrived in the heart of God ; who might have suffered the whole species to perish ; That it should only concern man , and not the Angels , by nature more excellent than us ; that Christ should be pitcht upon to go forth upon this glorious Design . That he should effect it in such a way , by taking our nature and suffering the penalty of the Law therein . That our deliverance should be wrought out and finisht when the Redeemer and his design seem'd both to be lost and perished . These with many more are such wonders as will take up eternity it self to search , admire , and adore them . Before I part from this first End of the Death of Christ , give me leave to deduce two useful Corollaries from it , and then proceed to a second . Corollary 1. Hath Christ by Death delivered his people from the wrath to come ? How ingrate and disingenious a thing must it be then for those that have obtain'd such a deliverance as this , to repine and gru●ge at those light afflictions they suffer for a moment upon Christs account in this world ! Alas ! What are these sufferings , that we should grudge at them ? Are they like those which the Redeemer suffered for our deliverance ? Did ever any of us endure for him , what he endured for us ? Or is there any thing you can suffer for Christ in this world , comparable to this wrath to come , which you must have endured , had he not by the price of his own blood rescued you from it ? Reader , wilt thou but make the comparison in thine own thoughts in the following particulars , and then pronounce , when thou hast duly compared . First , What is the wrath of man , to the wrath of God ? What is the Arm of a creature , to the Anger of a Deity ? Can man thunder with an arm like God ? Secondly , What are the sufferings of the vile body here , to the tortures of a S●ul and Body in Hell ? The torments of the Soul , are the very soul of t●rmen●s . Thirdly , What are the troubles of a moment , to that wrath which after Millions of years are gone , will still be call'd wrath to come ? O what compare betwixt a point of hasty Time , and the interminable Duration of vast Eternity ? Fourthly , What compare is there betwixt the intermitting sorrows and sufferings of this life , and the continued uninterrupted wrath to come ? Our troubles here are not constant , there are gratious relaxations , lucid intervals here ; but the wrath to come allows not a moments ease , or mitigation . Fifthly , What light and easie troubles are those which being put into the rank and order of adjuvant causes , work under the influence and blessing of the first cause to the everlasting good of them that love God , compared with that wrath to come , out of which no good effects or issues are possible to proceed to the souls on which it lies ? Sixthly , And lastly how much more comfortable is it , to suffer in fellowship with Christ and his Saints for righteousness sake ; than to suffer with Devils and reprobates for wickedness sake ? Grudge not then O ye that are delivered by Jesus from wrath to come , at any thing ye do suffer , or shall suffer from Christ , or for Christ in this world . Corollary 2. If Jesus Christ hath delivered his people from the wrath to come , how little comfort can any man take in his present enjoyments and accommodations in the world , whilst it remains a question with him whether he be deliver'd from the wrath to come ! It 's well for present , but will it be so still ? Man is a prospecting creature , and it will not satisfie him that his present condition is comfortable , except he have some hope it shall be so hereafter . It can afford a man little content that all is easie and pleasant about him now ; whilst such passages and terrible hints of wrath to come are given him by his own conscience daily . Oh methinks such a thought as this , what if I am reserved for the wrath to come ? Should be to him as the fingers appearing upon the plaister of the wall were to Belteshazzar in the height of a frollick . It 's a custom with some of the Indians when they have taken a prisoner ( whom they intend not presently to eat ) to bring him with great Triumph , into the village where he dwelleth that hath taken him ; and placing him in the house of one that was slain in the Wars , as it were to re-celebrate his funerals , they give him his Wives or Sisters to attend on him , and use at his pleasure . They apparel him gorgeously , and feed him with all the dainty meats that may be had ; affording him all the pleasure that can be devised : when he hath past certain months in all these pleasures , and like a Capon is made fat with delicate fare , they assemble themselves upon some festival day , and in great pomp bring him to the place of execution where they kill , and eat him . Such are all the pleasures and enjoyments of the wicked , which feed them for the day of slaughter . How little stomach can a man have to those dainties that understands the end and meaning of them . Give not sleep therefore to thine eyes , Reader , till thou have got good evidence that thou art of that number whom Iesus hath delivered from wrath to come . Till thou canst say he is a Jesus to thee . This may be made out to thy satisfaction three waies . First , If Iesus have delivered thee from sin the cause of wrath , thou maist conclude he hath delivered thee from wrath , the effect and fruit of sin . Upon this account the sweet name of Iesus was imposed upon him , Matth. 1.21 . Thou shalt call his name Iesus , for he shall save his people from their sins . Whilst a man lies under the dominion and guilt of sin , he lies exposed to wrath to come ; and when he is delivered from the guilt and power of sin , he is certainly delivered from the danger of this coming wrath . Where sin is not imputed , wrath is not threatened . Secondly , If thy soul do set an inestimable value on Iesus Christ , and be endeared to him upon the account of that inexpressible grace manifested in this deliverance , it 's a good sign thy soul hath a share in it . Mark what an Epithite the Saints give Christ upon this account , Col. 1.12 , 13. Giving thanks to the Father who hath delivered us from the power of darkness , and translated us into the Kingdom of his [ Dear ] Son. Christ is therefore Dear and dear beyond all compare to his saved ones . I remember it 's storied of the poor enthralled Grecians , that when Titus Flamminius had restored their ancient liberties ; and proclamation was to be made in the Market place by an Herald . They so prest to hear it that the Herald was in great danger of being stifled and prest to death among the people ; but when the Proclamation was ended , there were heard such shouts , and joyful acclamations ; that the very birds of the air fell down astonished with the noise while they continued to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Saviour , a Saviour : and all the following night they continued dancing and singing about his Pavilion . If such a deliverance so indeared them to Titus . How should the great deliverance from wrath to come endear all the Redeemed to love their dear Iesus . This is the native effect of mercy on the soul that hath felt it . Thirdly , To conclude , a disposition and readiness of mind to do , or endure any thing for Christs sake upon the account of this deliverance from the wrath to come ; is a good evidence you are so delivered , Col. 1.10 , 11. That we may walk worthy of the Lord to all pleasing , being fruitful in every good work . There 's readiness to do for Christ. Strengthened with all might according to his glorious power , unto all patience and long suffering with Ioyfulness ; There 's a chearful readiness to endure any thing for Christ. And how both these flow from the sence of this great deliverance from wrath , the 12. vers . will inform you , which was but now cited . Oh then be serious and assiduous in the resolution of this grand case . Till this be resolved , nothing can be pleasant to thy Soul. End 2. As the Typical blood was shed and sprinkled to deliver from danger , so it was shed to make attonement , Levit. 4.20 . He shall expiate ( We translate attone ) the sin . The word imports both . And the true meaning is , that by the blood of the Bullock , all whose efficacy stood in its relation to the blood of Christ signified and shadowed by it ; the people for whom it was shed , should be reconciled to God by the expiation and remission of their sins . And what was shadowed in this Typical blood was really designed and accomplisht by Jesus Christ in the shedding of his blood . Reconciliation of the Elect to God , is therefore another of those beautiful births which Christ travailed for . So you find it expresly , Rom. 5.10 . If when we were enemies , we were reconciled to God by the Death of his Son. This [ if , ] is not a word of doubting but argumentation . The Apostle supposes it as a known truth , or principle yielded by all Christians ; that the death of Christ was to reconcile the Elect to God. And again he affirms it with like clearness , Col. 1.20 . And having made peace by the blood of his Cross , by him to reconcile all things . And that this was a main and principal end designed both by the Father and Son in the humiliation of Christ is plain from 2 Cor. 5.18 , 19. God was in Christ reconciling the world to himself . God filled the humanity with grace and authority . The Spirit of God was in him to qualifie him . The authority of God was in him by Commission , to make all he did valid . The grace and love of God to mankind was in him , and one of the principal effects in which it was manifested , was this design upon which he came , viz. to reconcile the world to God. Upon which ground Christ is called the propitiation for our sins , 1 Joh. 2.2 . Now , Reconciliation or attonement is nothing else but the making up of the ancient friendship betwixt God and men which sin had dissolved , and so to reduce these enemies into a state of concord and sweet agreement . And the means by which this blessed design was effectually compassed , was by the death of Christ which made compleat satisfact●on to God for the wrong we had done him . There was a breach made by sin betwixt God and Angels , but that breach is never to be repaired or made up . Since as Christ took not on him their nature , so he never intended to be a mediator of reconciliation betwixt God and them . That will be an Eternal breach . But that which Christ designed as the end of his dea●h was to reconcile God and man. Not the whole species , but a certain number whose names were given to Christ. Here I must briefly open . First , how Christs death Reconciles . Secondly , why this Reconciliation is brought about by his death , rather than any other way . Thirdly , what are the Articles according to which it 's made . And Fourthly , what manner of Reconciliation this is . First , How Christ Reconciles God and men by his death . And it must needs be by the satisfaction his Death made to the Justice of God for our sins . And so , reparation being made , the enmity ceases . Hence it 's said , Isa. 53.5 . The chastisement of our peace was upon him , and by his stripes are we healed . That is ( as our English Annotators well sense it ) He was chastized to procure our peace by removal of our sins that set God and us assunder , the guilt thereof being discharged with the price of his blood . Now this Reconciliation is made and continued betwixt God and us three waies , namely , by the oblation of Christ which was the price that procured it , and so we were virtually or meritoriously reconciled . By the application of Christ and his benefits to us through faith , and so we are actually reconciled . And by the virtual continuation of the sacrifice of Christ in heaven , by his potent and eternal intercession , and so our state of reconciliation is confirmed , and all future breaches prevented . But all depends as you see , upon the death of Christ. For had not Christ died , his death could never be applied to us , nor pleaded in heaven for us . How the death of Christ meritoriously procures our reconciliation is evident from that forecited Scripture , Rom. 5.10 . When we were enemies we were reconciled to God by the death of his Son , ( i. e. ) Christs death did meritoriously or virtually reconcile us to God , who as to our state were enemies , long after that reconciliation was made . That the application of Chri●t to us by faith , makes that virtual reconciliation to become actual is plain enough from Eph. 2.16.17 . And that he might reconcile both unto God in one body by the Cross , having slain the enmity thereby . And came and Preached peace to you that were afar off , and to them that were nigh . Now therefore ( as it is added vers . 19. ) Ye are no more strangers and foraigners , but fellow Citizens with the Saints , &c. And that this state of friendship is still continued by Christs intercession within the vail , so that there can be no breaches made upon the state of our peace notwithstanding all the daily provocations we give God by our sins ; is the comfortable truth which the Apostle plainly asserts , after he had given a necessary caution to prevent the abuse of it , in 1 Ioh. 2.1 , 2. My little children , these things write I unto you that ye sin not ; and if any man sin , we have an Advocate with the Father ; Iesus Christ the righteous : and he is the propitiation , &c. Thus Christ reconciles us to God , by his death . Secondly , And if you enquire why this reconciliation was made by the death of Christ , rather than any other way . Satisfaction is at hand in these two answers . First , That we can imagine no other way by which it could be compassed . And Secondly , If God could have Reconciled us as much by another way , yet he could not have Obliged us so much by doing it in another way , as he hath by doing it this way . Surely none but he that was God manifest in our flesh , could offer a sacrifice of sufficient value to make God amends for the wrong done him by one sin , much less for all the sins of the Elect. And how God should ( especially after a peremptory threatening of death for sin ) re-admit us into favour without full satisfaction , cannot be imagined . He is indeed inclin'd to acts of mercy , but none must suppose him to exercise one attribute , in prejudice to another . That his Iustice must be Eclipsed , whilst his mercy shines . But allow the infinite wisdom could have found out another means of reconciling us as much , can you imagine that in any other way he could oblige us as much , as he hath done by reconciling us to himself by the death of his own Son ? It cannot be thought possible . This therefore was the most effectual just , honourable and obliging way to make up the peace betwixt him and us . Thirdly , This reconciliation purchased by the blood of Christ , is offered unto men by the Gospel upon certain Articles and conditions ; upon the performance whereof it actually becomes theirs ; and without which , notwithstanding all that Christ hath done and suffered , the breach still continues betwixt them and God. And let no man think this a derogation from the freeness and riches of Grace , for these things serve singularly to illustrate and commend the grace of God to sinners . As he consulted his own glory , in the terms on which he offers us our peace with him ; so 't is his grace which brings up souls to those terms of reconciliation . And surely he hath not suspended the mercy of our reconciliation upon unreasonable or impossible conditions . He hath not said , if you will do as much for me , as you have done against me I will be at peace with you : But the two grand Articles of peace with God are Repentance and faith . In the first we lay down arms against God , and it 's meet it should be so , before he re-admit us into a state of peace , and favour : in the other we accept Christ and pardon through him with a thankful heart , yielding up our selves to his government . Which is equally reasonable . These are the terms on which we are actually reconciled to God. Let the wicked forsake his way , and the unrighteous man his thoughts , and let him turn to the Lord , and he will have mercy on him ; and to our God , for he will abundantly pardon . So Rom. 5.1 . Being justified by faith , we have peace with God. And surely it would not become the holy God to own as his friend and favorite a man that goes on perversely and impenitently in the way of sin ; not so much as acknowledging or once bewailing the wrong he hath done him , purposeing to do so no more ; or to receive into amity one that slights and rejects the Lord Jesus , whose pretious blood was shed to procure and purchase peace and pardon for sinners . But if there be any poor soul that saith in his heart , it repents me for sinning against God , and is sincerely willing to come to Christ upon Gospel terms , he shall have peace . And that peace , Fourthly , Is no common peace . The reconciliation which the Lord Jesus died to procure for broken hearted believers it is , First , A firm well bottom'd reconciliation , putting the reconciled soul beyond all possibility of coming under Gods wrath any more . Isai. 54.10 . Mountains may depart and hills be removed , but the Covenant of this peace cannot be removed . Christ is a surety by way of caution , to prevent new breaches , 2 Iohn 1.2 . Secondly , This reconciliation with God is the fountain out of which all our other comforts flow to us ; this is plainly carried in those words of Eliphaz to Iob. Chap. 22.21 . Acquaint now thy self with him , and be at peace , thereby good shall come unto thee . As trade flowrishes , and riches come in when peace is made betwixt States and Kingdoms : so all spiritual and temporal mercies flow into our bosoms , when once we are reconciled to God. What the comfort of such a peace will be in a day of straights and dangers , and what it will be valued at in a dying day , who but he that feels it can declare ? And yet such a one cannot fully declare it , for it passes all understanding , Phil. 4.7 . We shall now make some improvement of this , and pass on to the third end of the death of Christ. Inference 1. If Christ died to reconcile God and man. How horrid an evil then is sin ! And how terrible was that breach made betwixt God and the creature by it , which could no other way be made up but by the death of the Son of God! I remember I have read that when a great chasm or breach was made in the earth by an earthquake , and the Oracle was consulted how it might be closed ; this answer was returned , that breach can never be closed , except something of great worth be thrown into it . Such a breach was that which sin made , it could never be reconciled but by the death of Jesus Christ , the most excellent thing in all the Creation . Inference 2. How sad is the state of all such as are not comprized in the Articles of peace with God! The impenitent unbeliever is excepted . God is not reconciled to him : and if God be his enemy , how little avails it , who is his friend . For if God be a mans enemy , he hath an Almighty enemy in him , whose very frown is destruction . Deut. 32.40 , 41 , 42. I lift up my hand to Heaven , and say , I live for ever . If I whet my glittering sword , and my hand take hold on judgement ; I will render vengeance to my enemies , and I will reward them that hate me . I will make mine arrows drunk with blood , ( and my sword shall devour flesh ) and that with the blood of the slain and the Captives , from the beginning of revenge upon the enemy . Yea , he is an unavoidable enemy . Fly to the utmost parts of the earth there shall his hand reach thee as it is , Psal. 139.10 . The wings of the morning cannot carry thee out of his reach . If God be your enemy you have an immortal enemy , who lives for ever to avenge himself upon his adversaries . And what wilt thou do when thou art in Sauls case , 1 Sam. 28.15 , 16. Alas , whither wilt thou turn ? To whom wilt thou complain . But what wilt thou do when thou shalt stand at the Bar and see that God who is thine enemy upon the throne ? Sad is their case indeed , who are not comprehended in the Articles of peace with God. Inference 3. If Christ died to reconcile us to God , give diligence to clear up to your own souls your interest in this reconciliation . If Christ thought it worth his blood to purchase it , it 's worth your care and pains to clear it . And what can better evidence it than your conscientious tenderness of sin , lest you make new breaches . Ah , if reconciled you will say as Ezra . 9.14 . And now our God , seeing thou hast given us such a deliverance as this ; should we again break thy Commandments ? If reconciled to God , his friends will be your friends , and his enemies your enemies . If God be your friend you will be diligent to please him , Iohn 15.10 , 14. He that makes not peace with God is an enemy to his own soul. And he that is at peace but takes no pains to clear it , is an enemy to his own comfort . But I must pass from this to the third End of Christs death . End 3. You have seen two of those beautiful births of Christs travail , and lo a third cometh , namely the sanctification of his people . Typical blood was shed as you heard to purifie them that were unclean , and so was the blood of Christ shed to purge away the sins of his people ; so speaks the Apostle expresly , Ephes. 5.25 , 26. Christ gave himself for the Church , that he might sanctifie and cleanse it . And so he tells us himself , Joh. 17.19 . And for their sakes I sanctifie my self ( i. e. ) consecrate or devote my self to death , that they also might be sanctified through the truth . Upon the account of this benefit received by the blood of Christ , is that Doxology which in a lower strain is now sounded in the Churches , but will be matter of the Lambs song in Heaven , Rev. 1.5 , 6. To him that loved us and washed us from our sins in his own blood — be glory and honour for ever . Now there is a twofold evil in sin , the guilt of it and the polution of it . Justification properly cures the former , Sanctification the latter ; but both Justification and Sanctification flow unto sinners out of the death of Christ. And though it 's proper to say the spirit sanctifies , yet it is certain it was the blood of Christ that procured for us the spirit of sanctification . Had not Christ died , the spirit had never come down from Heaven upon any such design . The pouring forth of Christs blood for us obtained the pouring forth of the spirit of holiness upon us . Therefore the spirit is said to come in his name , and to take of his and shew it unto us . Hence it 's said , 1 Joh. 5.6 . he came both by blood and by water ; by blood washing away the guilt , by water purifying from the filth of sin . Now this fruit of Christs death , even our sanctification , is a most incomparable mercy . For do but consider a few particular excellencies of holiness . First , Holiness is the Image and glory of God. His image Coll. 3.10 . and his glory , Exod. 15.11 . who is like unto thee , O Lord , glorious in holiness . Now when the guilt and filth of sin is washt off , and the beauty of God put upon the soul in sanctification , O what a beautiful Creature is the soul now . So lovely in the eyes of Christ even in its imperfect holiness , that he saith , Cant. 6.5 . Turn away thine eyes from me for they have overcome me . So we render it , but the Hebrew word signifies , they have made me proud , or puffed me up . It 's a beam of divine glory upon the Creature , enamouring the very heart of Christ. Secondly , As it 's the souls highest beauty , so it 's the souls best evidence for heaven . Blessed are the pure in heart , for they shall see God , Matth. 5.8 . And without holiness no man shall see God , Heb. 12.14 . No gifts , no duties , no natural endowments will evidence a righ● in heaven , but the least measure of true holiness will secure heaven to the soul. Thirdly , As holiness is the souls best evidence for heaven , so it 's a continual spring of comfort to it in the way thither . The purest and sweetest pleasures in this world are th● results of holiness . Till we come to live holily , we never live comfortably . Heaven is Epitomized in holiness . Fourthly , And to say no more , It is the peculiar mark by which God hath visibly distinguished his own , from other men , Psal. 4.3 . The Lord hath set apart him that is Godly for himself , Q. D. this is the Man , and that the Woman to whom I intend to be good for ever . This is a man for me . O holiness , how surpassin●ly glorious art thou ! Inference 1. Did Christ die to sanctifie his people , how deep then is the polution of sin , that nothing but the blood of Christ can cleanse it ! All the tears of a penitent sinner , should he shed as many as there have fallen drops of rain since the Creation to this day , cannot wash away one sin . The everlasting burnings in Hell , cannot purifie the flaming conscience from the least sin . O guess at the wound by the largeness and length of this Tent that follows the mortal weapon sin . Inference 2. Did Christ die to sanctifie his people . Behold then the love of a Saviour . He loved us , and washed us from our sin in his own blood . He did not shed the blood of beasts as the Priests of old did , but his own blood , Heb. 9.12 . And that no common , but pretious blood , 1 Pet. 1.19 . The blood of God , one drop of which out values the blood that runs in the veins of all Adams posterity . And not some of that blood , but all ; to the last drop . He bled every vein dry for us , and what remain'd lodg'd about the heart of dead Jesus , was let out by that bloody Spear which pierced the Pericardium : so that he bestow'd the whole treasure of his blood upon us . And thus liberal was he of his blood to us when we were enemies . This then is that heavenly Pelican that feeds his young with his own blood . O what manner of love is this ! But I must hasten . End 4. As Christ dyed to sanctifie his people . So he dyed also to confirm the New Testament to all those sanctified ones . So it was in the Type , Exod. 24.8 . And so it is in the truth . This is the New Testament in my blood , Matth. 26.28 . ( i. e. ) ratified and confirmed by my blood . For where a Testament is , there must also of necessity be the death of the Testator , Heb. 9.16 . So that now all the blessings and benefits bequeathed to believers in the last Will and Testament of Christ , are abundantly confirmed and secured to them by his death . Yea he died on purpose to make that Testament in force to them . Men make their Wills and Testaments , and Christ makes his . What they bequeath and give in their Wills is a free and voluntary act , they cannot be compell'd to do it . And what is bequeathed to us in this Testament of Christ is altogether a free and voluntary donation . Other Testators use to bequeath their Estates to their Wives , and Children , and near relations ; so doth this Testator , all is settled upon his Spouse the Church . Upon believers , his children . A stanger intermedles not with these mercies . They give all their goods and estates that can that way be conveyed to their friends that survive them , Christ giveth to his Church in this New Testament three sorts of Goods . First , All Temporal good things , 1 Tim. 6.1 . Matth. 6.33 . ( i. e. ) the comfort and blessing of all , though not the possession of much . As having nothing and yet possessing all things , 2 Cor. 6.10 . Secondly , All Spiritual good things are bequeath'd to them in this Testament , as Remission of sin , and acceptation with God which are contained in their Justification , Rom. 3.24 , 25 , 26. Sanctification of their natures both initial and progressive , 1 Cor. 1.30 . Adoption into the family of God , Gal. 3.26 . The Ministry of Angels , Heb. 1.14 . Interest in all the Promises , 2 Pet. 1.4 . Thus all spiritual good things are in Christs Testament conveyed to them . And as all Temporal , and Spiritual , so Thirdly , All Eternal good things . Heaven , Glory , and eternal life , Rom. 8.10.11 . No such bequests as these were ever found in the Testaments of Princes . That which Kings and Nobles settle by will upon their Heirs , are but trifles to what Christ hath conferred in the New Testament upon his people . And all this is confirmed and ratified by the death of Christ , so that the promise is sure , and the Estate indefeasible to all the Heirs of Promise . How the death of Christ confirmed the New Testament is worth our Enquiry . The Socinians , as they allow no other end of Christs death but the confirmation of the New Testament , so they affirm he did it only by way of Testimony , or witness bearing in his death . But this is a vile derogation from the efficacy of Christs blood , to bring it down into an equality with the blood of Martyrs . As if there were no more in it , than was in their blood . But know , Reader , Christ died not only or principally to confirm the Testment by his blood as a witness to the truth of those things , but hi● death ratified it as the death of a Testator , which makes the New Testament irrevocable . And so Christ is called in this Text. Look as when a man hath made his Will and is dead , that Will is presently in force , and can never be recall'd . Besides the will of the dead is sacred with men . They dare not cross it . It 's certain the last will and Testament of Christ is most sacred , and God will never annul or make it void . Moreover , it is not with Christ as with other Testators who die and must trust the performance of their wills with their Executors , but as he died to put it in force , so he lives again to be the Executor of his own Testament . And all power to fulfill his Will is now in his own hands , Rev. 1.18 . Inference 1. Did Christ die to confirm the New Testament in which such Legacies are bequeathed to believers . How are all believers concerned then to prove the Will of dead Jesus . My meaning is to clear their Title to the mercies contained in this blessed Testament . And this may be done two waies . By clearing to your selves your Covenant Relations to Christ. And by discovering those special Covenant impressions upon your hearts to which the Promises therein contained do belong . First , Examine your Relations to Christ. Are you his Spouses , have you forsaken all for him , Psal. 45.10 . Are you ready to take your lot with him as it falls in prosperity or adversity , Ier. 2.2 . And are you Loyal to Christ , Thou shalt be for me , and not for another , Hos. 3.3 . Do you yield obedience to him as your Head and Husband , Eph. 6.24 . Then you may be confident you are interested in the benefits and blessings of Christs last Will and Testament , for can you imagine , Christ will make a Testament and forget his Spouse ? It cannot be . If he so loved the Church as to give himself for her , much more what he hath is settled on her . Again , are you his spiritual seed , his children by regeneration ? Are you born of the Spirit ? Ioh. 3. Do you resemble Christ in holiness ? 1 Pet. 1.14 , 15. Do you find a reverential fear of Christ carrying you to obey him in all things ? Mal. 1.6 . Are you led by the Spirit of Christ , as many as are so led , they are the Sons of God , Rom. 8.14 . To conclude , have you the Spirit of Adoption , inabling you to cry Abba Father ? Gal. 4.6 . That is , helping you in a gratious manner , with reverence mixt with filial confidence to open your hearts spiritually to your Father on all occasions ? If so , you are children , and if children doubt not but you have a rich Legacie in Christs last Will and Testament . He would not seal up his Testament , and forget his dear children . Secondly , You may discern your interest in the New Testament or Covenant , ( for they are substantially the same thing ) by the new Covenant impressions that are made on your hearts , which are so many clear evidences of your right to the benefits it contains . Such are Spiritual illumination , Ier. 31.34 . Gratious softness , and tenderness of heart , Ezek. 11.19 . The awful dread and fear of God , Ier. 32.40 . The Copy or transcript of his Laws on your hearts , in gratious correspondent principles , Ier. 31.33 . These things speak you the Children of the Covenant , the persons on whom all these great things are settled . Inference 2. To conclude , it is the indispensible duty of all on whom Christ hath settled such mercies , to admire his Love , and walk answerably to it . First , Admire the Love of Christ. O how intense and ardent was the Love of Jesus ! who designed for you such an inheritance , with such a settlement of it upon you ! These are the mercies with which his Love had travailed big from eternity , and now he sees the travail of his soul , and you also have seen somewhat of it this day . Before this Love let all the Saints fall down astonished-humbly professing , that they owe themselves and all they are or shall be worth to eternity , to this Love. Secondly , And be sure you walk becoming persons for whom Christ hath done such great things . Comfort your selves under present abasures with your spiritual priviledges , Iam. 2.5 . And let all your rejoycing be in Christ , and what you have in him , whilst others are blessing themselves in vanity . Thus we have finished the state of Christs humiliation and thence proceed to the second state of his Exaltation . HAving finished what I designed to speak to about the work of Redemption , so far as it was carried on by Christ in his humbled state we shall now view that blessed work as it is further advanced and perfected in his State of Exaltation . The whole of that work was not to be finished on earth in a state of suffering and abasure , therefore the Apostle makes his Exaltation in order to the finishing of the remainder of his work , so necessary a part of his Priesthood , that without it he could not have been a Priest , Heb. 8.4 . If he were on earth he should not be a Priest , ( i. e. ) if he should have continued alwaies here , and had not been raised again from the dead and taken up into glory , he could not have been a compleat and perfect Priest. For look as it was not enough for the sacrifice to be slain without , and his blood left there ; but after it was shed without , it must be carried within the vail into the most holy place before the Lord , Heb. 9.7 . So it was not sufficient that Christ shed his own blood on earth , except he carry it before the Lord into heaven , and there perform his intercession work for us . Moreover , God the Father stood engaged in a solemn Covenant to reward him for his deep humiliation , with a most glorious and illustrious advancement , Isa. 49.5 , 6 , 7. And how God ( as it became him ) made this good to Christ , the Apostle very clearly expresses it , Phil. 2.9 . Yea , Justice required it should be so . For how could our surety be detained in the prison of the Grave , when the debt for which he was imprisoned was by him fully discharged , so that the Law of God must acknowledge it self to be fully satisfied in all its claims and demands . His Resurrection from the dead was therefore but his discharge or acquittance upon full payment . Which could not in Justice be denyed him . And indeed God the Father lost nothing by it , for there never was a more glorious manifestation made of the name of God to the World than was made in that work . Therefore it 's said , Phil. 2.11 . Speaking of one of the designs of Christs Exaltation , it was ( saith the Apostle ) That every Tongue should confess that Iesus Christ is Lord , to the Glory of God the Father . O how is the Love of God to poor sinners illustriously , yea astonishingly displayed in Christs Exaltation . When to shew the Complacency and delight which he took in our recovery , he hath openly declared to the world that his exalting Christ to all that glory , such as no meer creature ever was or can be exalted to , was bestowed upon him as a reward for that work , that most grateful work of our Redemption , Phil. 2.9 . Wherefore God also hath highly exalted him , there is an Emphatical Pleonasmus in that word , our English is too flat to deliver out the elegancy of the Original it is Super-Exaltation . The Seriack renders it , he hath multiplyed his Sublimity . The Arabick , he hath heightened him with an height . Iustin , he hath famously exalted him . Higher he cannot raise him , a greater Argument of his high satisfaction and content in the recovery of poor sinners cannot be given . For this therefore God the Father shall have glory and honour ascribed to him in Heaven to all Eternity . Now this singular Exaltation of Jesus Christ as it properly respects his humane nature which alone is capable of advancement , for in respect of his divine nature he never ceased to be the most high . So it was done to him as a common person , and as the head of all believers , their representative in this as well as in his other works . God therein shewing what in due time he intends to do with the persons of his Elect , after they in Conformity to Christ have suffered a while . What ever God the Father intendeth to do in us or for us , he hath first done it to the person of our representative , Iesus Christ. And this if you observe , the Scriptures carry in very clear and plain expressions through all the degrees and steps of Christs Exaltation , viz. his Resurrection , Ascension , Session at the right hand of God. And returning to Iudge the World. Of which I purpose to speak distinctly in the following Sermons . He rose from the Dead as a common person , Col. 3.1 . If ye then be risen with Christ , saith the Apostle , so that the Saints have Communion and fellowship with him in his Resurrection . He Ascended into Heaven as a common person , for so it 's said in Eph. 2.6 . He hath raised us up , or exalted us together with Christ. He sits at Gods right hand as a common person , for so it follows in the next clause , and hath made us sit together in heavenly places in Christ Iesus . We sit there in our representative . And when he shall come again to Judge the World , the Saints shall come with him . So it is Prophesied , Zech. 14.6 . The Lord my God shall come , and all the Saints with thee . And as they shall come with Christ from Heaven , so they shall sit on Thrones with him , judging , by way of suffrage . They shall be assessors with the Judge , 1 Cor. 6.2 . This deserves a special remark that all this honour is given to Christ as our head and representative , for thence results abundance of comfort to the people o● God. Carry it therefore along with you in your thoughts throughout the whole of Christs advancement . Think when you shall hear that Christ is risen from the dead , and is in all that glory and authority in Heaven . How sure the salvation of his Redeemed is . For if when we were enemies , we were reconciled to God , by the death of his Son , much more being reconciled ; we shall be saved by his Life . Surely it cannot be supposed but he is able to save to the uttermost all them that come to God by him : Seeing he ever lives to make intercession , Heb. 7.25 . Think how safe the people of God in this world are , whose head is in Heaven . It was a comfortable expression of one of the Fathers incouraging himself and others with this truth in a dark day . Come ( said he ) why do we tremble thus , do we not see our head above water ? If he live believers cannot die , Ioh. 14.19 . Because I live , ye shall live also . And let no mans heart suggest a suspicious thought to him , that this wonderful advancement of Christ may cause him to forget his poor people , groaning here below under sin and misery . For the temper and disposition of his faithful and tender heart is not changed with his condition . He bears the same respect to us , as when he dwelt among us . For indeed he there lives and acts upon our account , Heb. 7.25 . 1 Ioh. 2.1 , 2. And how seasonable and comfortable will the meditations of Christs Exaltation be to the believer ▪ when sickness hath wasted thy Body wither'd its beauty , and God is bring●ng the● to the dust of Death . Ah think then , that that vile Body shall be conformed to the glorious Body of Christ , P●al . 3.21 . As God hath glorified and highly exalted 〈◊〉 Son , whose form was mar'd more than any mans , so will he exalt thee also . I do not say to a parity or equality in glory with Christ , for in heaven he will be discerned and distinguished by his peculiar glory , from all the Angels and Saints ; as the Sun is known by its excelling glory from the lesser Star. But we shall be conform'd to this glorious head according to the proportion of members . O whither will Love mount the believer in that day ! Having spoken this much of Christs exalted state to cast some general light upon it , and engage your attentions to it , I shall now , according to the degrees of this his wonderful exaltation briefly open it under the forementioned heads , viz. His Resurrection , Ascension , Session at the Fathers right hand , and his return to Judge the World. The THIRTY NINHTH SERMON . MATTH . XXVIII . VI . He is not here , for he is risen ; as he said : come , see the place , where the Lord lay . WE have finished the Doctrine of Christs humiliation wherein the Sun of righteousness appeared to you as a setting Sun , gone out of sight ; but as the Sun when it 's gone down to us , begins a new day in another part of the world , so Christ having finisht his course and work in this world ; rises again and that in order to the acting another glorious part of his work in the world above . In his death he was upon the matter totally Eclipsed , but in his Resurrection he begins to recover his light and glory again . God never intended that the darling of his soul , should be lost in an obscure Sepulchre . An Angel descends from heaven to roll away the stone , and with it the reproach of his death . And to be the heavenly Herald to proclaim his Resurrection to the two Mary's , whose love to Christ had at this time drawn them to visit the Sepulchre , where they lately left him . At this time , ( the Lord being newly risen ) the keepers were trembling , and become as dead men . So great was the terrible Majesty and awful solemnity attending Christs Resurrection : but to encourage these good souls , the Angel prevents them with these good tidings . He is not here , for he is risen as he said ; come , see the place where the Lord lay , q. d. Be not troubled , though you have not the end you came for , one sight more of your dear , though dead Iesus ; yet you have not lost your labour ; for to your eternal comfort I tell you , he is risen ; as he said . And to put it out of doubt , come hither , and satisfie your selves , see the place where the Lord lay . In which word we have both a Declaration and Confirmation of the Resurrection of Christ from the dead . First , A Declaration of it by the Angel both Negatively and Affirmatively . Negatively , he is not here . Here indeed you laid him , here you left him , and here you thought to find him as you left him ; but you are happily mistaken , he is not here . However this giving them no satisfaction , for he might continue dead still , though removed to another place , as indeed they suspected he was , Ioh. 20.13 . Therefore his resurrection is declared Positively and Affirmatively , he is risen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word imports the active power , or self quickening principle by which Christ raised himself from the state of the dead . Which Luke takes notice of also Acts 1.3 . Where he saith , he shewed , or presented himself alive after his Passion . It was the divine nature or God-head of Christ which reviv'd and rais'd the man-hood . Secondly , Here is also a plain confirmation of Christs Resurrection , and that first , from Christs own Prediction , he is risen , as he said . He ●oretold that which I declare to be now fulfill'd . Let it not therefore seem incredible to you . Secondly , by their own sight , come see the place where the Lord lay . The Grave hath lost its guest , it 's now empty , death hath lost its prey . It receiv'd , but could not retain him . Come see the place where the Lord lay . Thus the Resurrection of Christ is declar'd , and confirm'd . Hence our Observation is DOCT. That our Lord Iesus Christ , by the Almighty power of his own God-head , revived , and rose from the Dead ; to the terror and consternation of his enemies , and the unspeakable consolation of Believers . That our Lord Jesus Christ , though laid , was not lost in the Grave ; but the third day revived and rose again , is a truth confirmed to us by many infallible proofs as Luke witnesseth , Act. 1.3 . We have Testimonies of it both from heaven and earth , and both infallible . From Heaven we have the Testimony of Angels , and to the Testimony of an Angel all credit is due ; for Angels are holy Creatures and cannot deceive us . The Angel tells the two Mary's in the Text , he is risen . We have Testimonies of it from men , holy men , who were eye witnesses of this truth , to whom he shew'd himself alive by the space of forty days after his Resurrection by no less than * nine solemn Apparitions to them . Sometime five hundred Brethren saw him at once , 1 Cor. 15.6 . These were holy persons who durst not deceive , and who confirmed their Testimony with their blood . So that no point of Religion is of more confessed truth , and infallible certainty than this before us . And blessed be God it is so . For if it were not , then were the Gospel in vain , 1 Cor. 15.14 . Seeing it hangs the whole weight of our Faith , hope and salvation upon Christ as risen from the dead . If this were not so , then would the holy and divinely inspired Apostles be found false witnesses , 1 Cor. 15.15 . For they all with one mouth constantly and to the death affirmed it . If Christ be not risen , then are believers yet in their sins , 1 Cor. 15.17 . For our Justification is truly ascribed to the Resurrection of Christ , Rom. 4.25 . While Christ was dying , and continued in the state of the dead , the price of our Redemption was all that while but in paying , the payment was compleated when he revived and rose again . Therefore for Christ to have continued alwaies in the state of the dead , had been never to have compleatly satisfi●d ; hence the whole force and weight of our Justification depends upon his Resurrection . Nay had not Christ risen , the dead had perished , 1 Cor. 15.17 . Even the dead who dyed in the Faith of Christ , and of whose salvation there now remains no ground to doubt . Moreover , Had he not revived , and risen from the dead , how could all the Types that prefigured it have been satisfied ? Surely they must have stood as insignificant things in the Scriptures , and so must all the predictions of his Resurrection , by which it was so plainly foretold . See Matth. 12.40 . Luk. 24.46 . Psal. 16.10 . 1 Cor. 15.4 . To conclude , had he not risen from the dead how could he have been install'd in that glory whereof he is now possessed in heaven , and which was promised him before the world was upon the account of his death and sufferings . For to this end Christ both dyed , and rose , and revived , that he might be Lord both of the dead , and living , Rom. 14.9 . And that in this state of dominion and glorious advancement , he might powerfully apply the vertues and benefits of his blood to us ; which else had been as a pretious Cordial spilt upon the ground . So then , there remains no doubt at all of the certainty of Christs Resurrection , it was so , and upon all accounts it must needs be so , for you see how great a weight the Scriptures hang upon this nail . And blessed be God it 's a nail fastned in a sure place . I need spend no more words to confirm it , but rather choose to explain and open the nature and manner of his Resurrection , which I shall do by shewing you four or five properties of it . And the first is this . First , Christ rose from the dead with awful Majesty . So you find it in Matth. 28.2 , 3 , 4. And behold there was a great Earthquake , for the Angel ef the Lord descended from heaven , and came and rolled back the stone from the door , and sate upon it ; his countenance was like lightning , and his rayment white as Snow , and for fear of him the Keepers did shake , and became as dead men . Humane infirmity was not able to bear such heavenly Majesty as attended the business of that morning . Nature ●ank under it . This Earthquake was as one calls it , Triumphale Signum . A sign of Triumph or token of Victory given by Christ not only to the Keepers and the neighbouring City , but to the whole world , that he had overcome Death in its own dominions , and like a conqueror lifted up his head above all his enemies . So when the Lord fought from heaven for his people , and gave them a glorious , though but Temporal deliverance , see how the Prophe●ess drives on the triumph in that Rhetorical Song , Iudg. 5.4 , 5. Alluding to the most awful appearance of God , at the giving of the Law. Lord , when thou wentest out of Seir , when thou marchedst out of the field of Edome , the Earth trembled , and the heavens droped , the clouds also droped water . The mountains melted before the Lord , even that Sinai , from before the lord God of Israel . Our Lord Jesus went out of the Grave in like manner and marched out of that bloody field with a pomp and Majesty becoming so great a conqueror . Secondly , And to increase the splendor of that day , and drive on the Triumph , his Resurrection was attended with the Resurrection of many of the Saints who had slept in their Graves till then , and then were awakned and raised to attend the Lord at his rising . So you read Matth. 27 , 52 , 53. And the Graves were opened , and many bodies of the Saints which slept arose , and came out of the Graves , after his Resurrection ; and went into the holy City , and appeared unto many . This wonder was designed both to adorn the Resurrection of Christ , and to give a specimen or handsel of our Resurrection ; which also is to be in the vertue of his . This indeed was the Resurrection of Saints , and none but Saints , the Resurrection of many Saints , yet it was but a special Resurrection , intended only to shew what God will one day do for all his Saints . And for present to give Testimony of Christs Resurrection from the dead . They were seen and known of many in the City , who doubtless never thought to have seen them any more in this world . To enquire curiously as some do , who they were , what discourse they had with those to whom they appeared , and what became of them afterwards , is a vain thing . God hath cast a vail of silence and secresie upon these things , that we might content our selves with the written Word , and he that will not believe Moses and the Prophets , neither will he believe though one arise from the dead , as these Saints did . Thirdly , As Christ rose from the dead with those Sa●ellites , or attendants , who accompanied him at his Resurrection ; so it was by the power of his own God-head that he quickned and raised himself ; and by the vertue of his Resurrection were they raised also who accompanied him . It was not the Angel who rolled back the stone that revived him in the Sepulchre ; but he r●sumed his own life , so he tells us , Ioh. 10.18 . I lay down my life that I might take it again . Hence in 1 Pet. 3.18 . He is said to be put to death in the flesh but quickned by the Spirit ( i. e. ) by the power of his God-head o● divine nature , which is opposed there to flesh or his humane nature . By the eternal Spirit he offered himself up to God , when he dyed , Heb. 9.14 . ( i. e. ) by his own God-head , not the third person in the Trinity , for then it could not have been ascribed to him as his own act , that he offer'd up himself . And by the same spirit he was quickned again . And therefore the Apostle well observes , Rom. 1.4 . That he was declared to be the Son of God with power , by his Resurrection from the dead . Now if he had been raised by the power of the Father or Spirit only , and not by his own ; how could he be declared by his Resurrection to be the Son of God ? What more had appeared in him than in others ? For others are raised by the power of God , if that were all . So that in this respect also it was a marvellous Resurrection . Never any did , or shall rise as Christ rose by a self-quickning principle . For though many dead Saints rose at that time also . Yet it was by the vertue of Christs Resurrection that their Graves were opened , and their bodies quickned . In which respect he saith , Ioh. 11.25 . when he raised dead Lazarus . I am the Resurrection and the life , ( i. e. ) the principle of life and quickning , by which the dead Saints are raised . Fourthly , And therefore it may be truly affirmed , that though some dead Saints were raised to life before the Resurrection of Christ , yet that Christ is the first-born from the dead , as he is call'd , Col. 1.18 . For though Lazarus and others were raised , yet not by themselves , but by Christ. It was by his vertue and power , not their own . And though they were raised to life , yet they died again . Death recovered them again , but Christ dieth no more . Death hath no dominion over him . He was the first that opened the womb of the Earth , the first-born from the dead , that in all things he might have the preheminence . Fifthly , But lastly , Christ rose as a publick or common person . As the first fruits of them that sleep , 1 Cor. 15.20 . I desire this may be well understood ; ●or upon this account it is that our Resurrection is secured to us by the Resurrection of Christ ; and not a Resurrection only , but a blessed and happy one , for the first fruits , both assured and sanctified the whole crop or harvest . Now that Christ did rise as a publick person representing and comprehending all the Elect , who are called the children of the Resurrection , is plain from Eph. 2.6 . Where we are said to be risen with or in him . So that as we are said to die in Adam , ( who also was a common person ) as the branches die in the death of the root ; so we are said to be raised from death in Christ , who is the head , root , and representative of all his Elect seed . And why is he called the first-born , and first begotten from the dead , but with respect to the whole number of the Elect , that are to be born from the dead in their time and order also , and as sure as the whole harvest follows the first fruits , so shall the general Resurrection of the Saints to life eternal , follow this birth , of the first-born from the dead . It shall surely follow it I say , and that not only as a consequent follows an antecedent , but as an effect follows its proper cause . Now there is a three fold causality or influence that Christs Resurrection hath upon the Saints Resurrection , of which it is both the meritorious , efficient , and exemplary cause . First , The Resurrection of Christ is the meritorious cause of the Saints Resurrection , as it compleated his satisfaction , and finished his payment , and so our Justification is properly assigned to it , as before was noted from Rom. 4.25 . This his Resurrection was the receiving of the acquittance , the cancelling of the bond . And had not this been done , we had still been in our sins as he speaks , 1 Cor. 15.17 . And so our guilt had been still a bar to our happy Resurrection . But now , the price being paid in his Death , which payment was finished when he revived ; and the discharge then received for us , now there is nothing lies in bar against our Resurrection to eternal life . Secondly , As it is the meritorious cause of our Resurrection , so so it is the efficient cause of it also . For when the time shall come that the Saints shall rise out of the dust , they shall be raised by Christ as their head , in whom the effective principle of their life is . Your life is hid with Christ in God as it is , Col. 3.3 . As when a man awakes out of sleep , the animal spirits seated in the brain , being set at liberty by the digestion of those vapours that bound them up , do play freely through every part and member of the body , so Christ the believers mystical head being quickned ; the spirit of life which is in him shall be diffused through all his members to quicken them also in the morning of the Resurrection . Hence the warm animating dew of Christs Resurrection is said to be to our bodies , as the dew of the morning is to the withered languishing plants which revive by it , Isa. 26.19 . Thy dew is as the dew of Herbs , and then it follows , the earth shall cast forth her dead . So that by the same Faith we put Christs Resurrection into the Premises , we may put the believers Resurrection into the Conclusion . And therefore the Apostle makes them convertibles , reasoning forward from Christs to ours , and back again from ours , to his , 1 Cor. 15.12 , 13. Which is also the sence of that Scripture , Rom. 8.10 , 11. And if Christ be in you , the body indeed is dead because of sin ; but the spirit is life because of righteousness , ( i. e. ) though you are really united to Christ by the Spirit , yet your bodies must die as well as other mens ; but your souls shall be presently upon your dissolution swallowed up in life . And then it follows vers . 11. But if the spirit of him that raised up Iesus from the dead , dwell in you ; he that raised up Christ from the dead , shall also quicken your mortal bodies , by his Spirit that dwelleth in you , ( i. e. ) though your bodies must die , yet they shall live again in the Resurrection ; and that by vertue of the spirit of Christ which dwelleth in you ; and is the bond of your mystical union with him your head . You shall not be raised as others are , by a meer word of power , but by the spirit of life dwelling in Christ your head , which is a choice prerogative indeed . Thirdly , Christs Resurrection is not only the meritorious and efficient cause , but it is also the exemplary cause , or pattern of our Resurrection . He being the first and best , is therefore the pattern and measure of all the rest . So you read Phil. 3.21 . Who shall change our vile body that it may be fashioned like unto his glorious body . Now the Conformity of our Resurrection to Christs stands in the following particulars . Christs body was raised substantially the same , so will ours . His body was raised first , so will ours be raised before the rest of the dead . His body was wonderfully improved by the Resurrection , so will ours . His body was raised to be glorified , and so will ours . First , Christs body was raised substantially the same that it was before , and so will ours . Not another ▪ but the same body . Upon this very reason the Apostle us●s that idential expression , 1 Cor. 15.53 . This corruptible must put on incorruption , and th● mortal immortality . Pointing as it were to his own body when he spake it , the same body I say , and that not only Specifically the same , ( for indeed no other Species of flesh is so priviledged ) but the same numerically , that very body , not a new or another body in its steed . So that it shall be both the what it was ▪ and the who it was . And indeed to deny this is to deny the Resurrection it self . For should God prepare another body to be raised instead of this , it would not be a Resurrection but a Creation ; for non Resurrectio dici poterit , ubi non resurgit quod cecidit . That can't be call'd a Resurrection , where one thing falls and another thing rises as Gregory long since pertinently observed . Secondly , His body was raised , not by a word of power from the Father , but by his own spirit . So will ours . Indeed the power of God shall go forth to unburrough sinners , and fetch them forcibly out of their Graves ; but the Resurrection of the Saints is to be effected another way as I opened but now to you . Even by his spirit which now dwelleth in them . That very spirit of Christ which effected their spiritual Resurrection from sin , shall effect their corporal Resurrection also from the Grave . Thirdly , His body was raised first , he had in this as well as in other things the preheminence ; so shall the Saints in respect of the wicked have the preheminence in the Resurrection , 1 Thes. 4.16 . The dead in Christ shall rise first . They are to attend the Lord at his coming , and will be knockt up ●ooner than the rest of the world to attend on that service . As the Sheriff with his men go for●h to meet the Judge , before the Jaylor brings forth his prisoner . Fourthly , Christs body was marvelously improved by the Resurrection , and so will ours . It fell in weakness , but was raised in power , no more capable of sorrows , pains , and dishonours . In like manner our bodies are sown in weakness , but raised in strength , sown in dishonour , raised in glory . Sown natural bodies raised spiritural bodies as the Apostle speaks , 1 Cor. 15.43 , 44. Spiritual bodies not properly but Analogically . No distempers hang about glorified bodies , nor are they thence forth subject to any of those natural necessities , to which they are now tyed . There are no flaws , defects , or deformities in the children of the Resurrection . What members are now defective , or deformed will then be restored to their perfect being and beauty , for if the universal death of all parts be rescinded by the Resurrection , how much more the partial Death of any single member ? As Turtullian speaks ▪ and from thence forth they are free from the Law of mortality , they can die no more , Luk. 20 , 35 , 36. Thus shall they be improved by their Resurrection . Fifthly , To conclude , Christs body was raised from the Dead to be glorified , and crowned with honour . Oh it was a joyful day to him , and so will the Resurrection of the Saints be to them , the day of the gladness of their hearts . It will be said to them in that morning , awake and sing ye that dwell in the dust , as Isa. 26.19 . O how comfortable will be the meeting betwixt the glorified soul , and its new raised body . Much more comfortable than that of Iacobs and Iosephs after twenty years absence , Gen. 46.29 . Or that of Davids with Jonathan when he came out of the Cave to him , 1 Sam. 20.41 . Or that of the Father of the prodigal with his Son , who was dead , and is alive , was lost , and is found . As he speaks , Luk. 15. And there are three things will make it so . First , The gratifications of the Soul by the satisfaction of its natural appetite of union with its own body . For even glorified souls in heaven have such an appetition , and desire of re-union . Indeed the Angels who are pure spirits , as they never h●d union with , so they have no inclination to matter ; but souls are otherwise tempered and disposed . We are all sensible of its affection to the body now in its compounded state , we feel the tender care it hath for the body , the sympathy with it , and loathness to be separated from it . It 's said , 1 Cor. 5.6 . To be at home in the body . And had not God implanted such an inclination to this its Tabernacle in it , it would not have paid that due respect it ows the body while it inhabited in it , nor have regarded what became of it when it left it . This inclination remains still with it in heaven , it reckons not it self compleatly happy till its old dear Companion and partner be with it , and to that sence some understand those words , Iob 14.14 . All the daies of my appointed time , ( i. e. ) of the time appointed ●or my body to remain in the Grave , will I wait till my change ( viz. that which will be made by the Resurrection ) come , for it 's manifest enough he speaks there of the Resurrection . Now , when this its inclination to its own body , its longings and hankerings after it are gratified with a sight and enjoyment of it again , oh what a comfortable meeting will this make it ! Especially if we consider . Secondly , The excellent temper and state in which they shall meet each other . For as the body shall be raised with all the improvements and endownments imaginable which may render it amiable and every way desireable , so the soul comes down immediatly from God out of Heaven shining in its holiness and glory . It comes perfumed out of those Ivory Palaces , with a strong scent of Heaven upon it . And thus it re-enters its body and animates it again . But Thirdly , And principally that wherein the chief joy of this meeting consists , is the end for which the glorified soul comes down to quicken and repossess it . Namely , to meet the Lord , and ever to be with the Lord. To receive a full reward , for all the labours and services it performed to God in this world . This must needs make that day , a day of Triumph and Exaltation . It comes out of the grave , as Ioseph out of his prison to be advanced to highest honour . O do but imagine what an extasie of Joy , and ravishing pleasure it will be for a soul thus to resume its own body , and say as it were unto it , come away my dear , my ancient friend , who servedst , and sufferedst with me in the world ; come along with me to meet the Lord , in whose presence I have bee ever since I parted with thee . Now thy bountiful Lord hath remembred thee also , and the day of thy glorification is come . Surely it will be a joyful awaking . For do but imagine what a Joy it is for dear friends to meet after long separation , how do they use to give demonstrations of their love and delight in each other by Embraces , Kisses , Tears , &c. Or frame but to your selves a notion of perfect health , when a sprightly vivacity runs through every part ; and the spirits do as it were dance before us when we go to any business . Especially to such a business as the business of that day will be ; to receive a Crown and a Kingdom . Do but imagine then what a Sun-shine morning this will be , and how the pains and agonies , cold sweats , and bitter groans at parting will be recompenced by the joy of such a meeting ? And thus I have shewed you briefly the certainty of Christs Resurrection , the nature and properties of it , the threefold influence it hath on the Saints Resurrection , and the conformity of ours unto his in these five respects . His body rose substantially the same , so shall ours . His body was raised by the spirit , so shall ours . Not by the God-head of Christ as his was , but by the Spirit who is the bond of our union with Christ. He was raised as the first begotten from the dead , so the dead in Christ shall rise first . His body was improved by the Resurrection , so shall ours . From the consideration of all which Inference 1. We Infer , That if Christ was thus raised from the dead , then death is fairly overcome , and smallowed up in Victory . Were it not so , it had never let Christ escape out of the Grave . The prey of the terrible had never been thus rescued out of its paws . Death is a dreadful enemy , it defies all the Sons and Daughters of Adam . None durst cope with this King of terrors but Christ. And he by dying went into the very den of this Dragon , fought with it and foiled it in the Grave its own territories and dominions , and came off a Conqueror . For as the Apostle speaks , Acts 2.24 . It was impossible it should hold or detain him . Never did death meet with its over match before it met with Christ. And he conquering it for us , and in our names , rising as our representative , now every single Saint triumphs over it as a vanquisht enemy , 1 Cor. 15.55 . O death where is thy Sting ? O Grave where is thy Victory ? Thanks be to God , who hath given us the Victory through our Lord Iesus Christ. Thus like Ioshua they set the foot of faith upon the neck of that King , and with an holy scorn deride its power . O death where is thy Sting ? If it be objected that it 's said , 1 Cor. 15.26 . The last enemy that is to be destroyed is Death . And if so , then it should seem the Victory is not yet atchieved , and so we do but boast before the Victory . It is at hand to reply , that the Victory over death obtained by Christs Resurrection is twofold , either personal and incompleat , or general and compleat . He actually overcame it at his Resurrection in his own person perfectly , and vertually for us as our head , but at the general Resurrection of the Saints ( which his Resurrection as the first fruits assures them of ) then it 's utterly vanquisht , and destroyed . Till then it will exercise some little power over the bodies of the Saints , in which respect it 's called the last enemy . For sin the chief enemy that let it in , that was conquered utterly and eradicated when they died ; but death holds their bodies in the Grave till the coming of Christ , and then it is utterly to be vanquished . For after that they can die no more , Luk. 20.35 . And then shall be brought to pass that saying that is written , death is swallowed up in Victory . Then , and not till then will that conquest be fully compleated in our persons , though it be already so in Christs , incompleatly in ours , and then compleatly and fully for ever . For the same word which signifies Victory , doth also signifie Perpetuity , and in this place a final or perpetual conquest . And indeed it drives but a poor trade for present , smiting only with its Dart , not with its Sting , and that but the believers body only , and the body but for a time remains under it neither . So that there is no reason why a believer should stand in a slavish fear of it . Inference 2. Is Christ risen , and hath his Resurrection such a potent and comfortable influence into the Resurrection of the Saints . Then it is the duty and will be the wisdom of the people of God so to Govern , dispose , and imploy their bodies as becomes men and women that understand what glory is prepared for them at the Resurrection of the Iust. Particularly , First , Be not fondly tender of them , but imploy and use them for God here . How many good duties are lost and spoiled by sinful indulgence to our bodies ? Alas , we are generally more solicitous to live long , than to live usefully . How many Saints have active vigorous bodies , yet God hath little service from them . If your bodies were animated by some other souls that love God more than you do , and burn with holy Zeal to his service , more work would be done for God by your bodies in a day , than is now done in a month . To have an able healthy body , and not use it for God for fear of hurting it , is as if one should give you a strong and stately Horse , upon condition you must not work , or ride him . Wherein is the mercy of having a body except it be imployed for God ? Will not its reward at the Resurrection be sufficient for all the pains you now put it to in his service ? Secondly , See that you preserve the due honour of your bodies . Possess them in Sanctification and honour , 1 Thes. 4.4 . O let not those eyes be now defiled with sin , by which you shall see God. Those ears be in-lets to vanity , which shall hear the Alaleujahs of the blessed . God hath designed honour for your bodies , O make them not either the instruments , or objects of sin . There are sins against the body , 1 Cor. 6.18 . Preserve your bodies from those defilements for they are the Temples of God ; If any man defile the Temple of God , him will God destroy , 1 Cor. 3.17 . Thirdly , Let not the contentment and accomodation of your bodies draw your souls into snares , and bring them under the power of Temptations to sin . This is a very common case . O how many thousands of pretious souls perish eternally , for the satisfaction of a vile body for a momen● ? Their Souls must , because their bodies cannot suffer . It is recorded to the immortal honour of those worthies in Heb. 11.35 . That they accepted not deliverance , that they might obtain a better Resurrection . They might have had a Temporal Resurrection from death , to life ; from reproach , to honour ; from poverty , to riches ; from pains , to pleasure ; but upon such terms they Judged it not worth acceptance . They would not expose their souls , to secure their bodies . They had the same natural affections that other men have . They were made of as tender flesh as we are , but such was the care they had of their souls , and the hope of a better Resurrection ; that they listned not to the complaints and whinings of their bodies . O that we were all in the same resolutions with them . Fourthly , Withhold not upon the pretence of the wants your own bodies may be in , that which God and conscience bids you to communicate for the refreshment of the Saints ; whose present necessities require your assistance . O be not too indulgent to your own flesh , and cruel to others . Certainly the consideration of that reward which shall be given you at the Resurrection , for every act of Christian Charity ; is the greatest spur and incentive in the world to it . And to that end it 's urged as a motive to Charity , Luk. 14.13 , 14. When thou makest a feast call the poor , the maimed , the lame , the blind , and thou shalt be blessed ; for they cannot recompence thee , for thou shalt be recompensed at the Resurrection of the Iust. It was the opinion of an eminent modern Divine , that no man living fully understands and believes that Scripture , Matth. 25.40 . In as much as ye have done it to one of the least of these my brethren ; ye have done it unto me . How few Saints would be exposed to daily wants and necessities , if that Scripture were but fully understood and believed ? Inference 3. Is Christ risen from the dead , and that as a publick person and representative of believers ? How are we all concerned then to secure to our selves an interest in Christ , and consequently to this blessed Resurrection ? What consolation would be left in this world , if the hope of the Resurrection were taken away ? 'T is this blesed hope that must support you under all the Troubles of life , and in the Agonies of Death . The securing of a blessed Resurrection to your selves , is therefore the most deep concernment you have in this world . And it may be secured to your selves , if upon serious heart examination you can discover the following Evidences . Evidence 1. First , If you are regenerated Creatures , brought forth in a new nature to God , for we are begotten again to a lively hope , by the Resurrection of Iesus Christ from the dead . Christs Resurrection is the ground-work of our hope . And the new birth is our title or evidence of our interest in it . So that until our souls are partakers of the spiritual Resurrection from the death of sin , we can have no assurance our bodies shall be partakers of that blessed Resurrection to life . Blessed and holy ( saith the Spirit ) is he that hath part in the first Resurrection , on such the second death hath no power , Rev. 20.6 . Never let unregenerated souls expect a comfortable meeting with their bodies again . Rise they shall by Gods terrible Citation , at the sound of the last trump ; but not to the same end that the Saints arise , nor by the same principle . They to whom the spirit is now a principle of Sanctification , to them he will be the principle of a joyful Resurrection . See then that you get gratious souls now , or never expect glorious bodies then . Evid . 2. If you be dead with Christ , you shall live again by the life of Christ. If we have been planted together in the likeness of his death , we shall be also in the likeness of his Resurrection , Rom. 6.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Planted together , some refer it to believers themselves , Jews , and Gentiles are planted together in Christ. So Erasmus , believers grow together like branches upon the same root ; which should powerfully inforce the great Gospel duty of unity among themselves . But I would rather understand it with reference to Christ , and believers ; with whom believers are in other Scriptures said to suffer together , and be glorified together , to die together , and live together , to be Crucified together , and buried together all noting the communion they have with Christ , both in his death and in his life . Now if the power of Christs death , ( i. e. ) the mortifying influence of it have been upon our hearts ; killing their Lusts , deading their affections , and flatting their appetites to the Creature ; then , the power of his life , or Resurrection shall come like the animating dew upon our dead withered bodies , to revive and raise them up to live with him in glory . Evid . 3. If your hearts and affections be now with Christ in Heaven , your bodies in due time shall be there also , and conformed to his glorious body . So you find it , Phil. 3.20 , 21. For our conversation is in heaven , from whence we look for the Saviour ; the Lord Iesus Christ ; who shall change our vile body ; that it may be fashioned like unto his own glorious body . The body is here called vile , or the body of our vileness . Not as God made it , but as sin hath marred it . Not absolutely and in it self , but relatively , and in comparison of what it will be in its second edition , at the Resurrection . Then those scattered bones , and dispersed dust , like pieces of old broken battered Silver , will be new cast , and wrought in the best and newest fashion : even like to Christs glorious body . Whereof we have this evidence , that our conversation is already heavenly . The temper , frame , and disposition of our souls is already so ; therefore the frame and temper of our bodies in due time shall be so . Evid . 4. If you strive now by any means to attain the Resurrection of the dead , no doubt but you shall then attain , what you now strive for . This was Pauls great ambition , that by any means , he might attain the Resurrection of the dead , Phil. 3.11 . He means not simply a Resurrection from the dead , for that all men shall attain whether they strive for it , or no. But by a metonymy of the Subject , for the Ajunct ; he intends that compleat holiness and perfection which shall attend the state of the Resurrection so it is expounded , vers . 12. So then , if God have raised in your hearts a vehement desire , and assiduous endeavour aft●r a perfect freedom from sin , and full Conformity to God in the beauties of holiness ; that very love of holiness , your present pantings , and tendencies after perfection ; speaks you to be persons designed for it . Evid . 5. If you are such as do good in your Generation . If you be fruitful and useful men and women in the world , you shall have part in this blessed Resurrection , Ioh. 5.29 . All that are in the Graves shall hear his voice , and shall come forth ; they that have done good , unto the Resurrection of Life . Now it is not every act materially good , that entitles a man to this priviledge ; but the same requisites that the School-men assign to make a good prayer ; are also necessary to every good work . The person , matter , manner , and end must be good . Nor is it any single good act , but a series and course of holy actions , that is here meant . What a spur should this be to us all , ( as indeed the Apostle makes it , closing up the Doctrine of the Resurrection with this solemn exhortation , 1 Cor. 15. Last , with which I also close mine ) Therefore my beloved brethren , be ye stedfast unmoveable , alwaies abounding in the work of the Lord ; for as much as you know , that your labour is not in vain in the Lord. Thanks be to God for his unspeakable Gift . The FORTIETH SERMON . JOH . XX. XVII . Iesus saith unto her , touch me not ; for I am not yet ascended to my Father : but go to my Brethren , and say unto them , I ascend unto my Father , and your Father ; and to my God , and your God. IN all the former Sermons we have been following Christ through his Humiliation , from the time that he left the blessed bosom of his Father : and now having finished the whole course of his obedience on Earth , and risen again from the Dead , we must in this Discourse follow him back again into Heaven ; and lodge him in that bosom of ineffable delight and love , which for our sakes he so freely left . For it was not his end in rising from the Dead , to live such a low animal life as this is ; but to live a most glorious life as an enthroned King in Heaven ; upon which state he was now ready to enter , as he tells Mary in the Text , and bids her to tell it to the Disciples , go tell my Brethren , that I ascend to my Father , &c. In the former verses you find Mary waiting at Christs Sepulchre in a very pensive frame ; exceedingly troubled because she knew not what was become of Christ. Vers. 15. in the next verse Christ calls her by her name Mary , she knowing the voice turned her sel● , and answered Rabboni . And as a soul transported with joy rushes into his arms , as desirous to clasp and embrace him ; but I●sus said touch me not , &c. In which words we have Christs inhibition , touch me not , strange that Christ who rendred himself so kind and tender to all , and not only admittted , but commanded Thomas to put his finger into his wounds , should sorbid Mary to touch him ; but this was not for want of love to Mary ; for he gives another reason for it presently , I am not yet ascended , ( i. e. ) say some , the time for embracing will be when we are in Heaven . Then and there shall be the place and time , we shall embrace one another for ever more . So Augustin . Or thou detest too much upon my present state , as if I had now attained the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , culminating point of my Exaltation . When as yet I am not ascended , so Camero , and Calvin expound it . Or lastly Christ would signifie hereby , that it was not his pleasure in so great a juncture of things as this , to spend time now in expressing ( this way ) her affections to him ; but rather to shew it by hasting about his service . Which is The second thing observable , viz. his injunction upon Mary , to carry the tidings of his Resurrection to the Disciples , in which injunction we have First , The persons to whom this message was sent , my Brethren , so he calls the Disciples . A sweet compellation , and full of love . much like that of Ioseph to his Brethren , Gen. 45.4 . Save only that there is much more tenderness in this than that ; for he twits them in the same breath with what they had done against him ; I am Ioseph your Brother whom ye sold ; but in this it is , go tell my Brethren , without the least mention of their Cowardize or unkindness And Secondly , The message it self . Tell my Brethren , I ascend to my Father , and your Father ; to my God , and your God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I ascend . It 's put in the present Tense , as if he had been then ascending ; though he did not ascend in some weeks after this ; but he so expresses it , to shew what was the next part of his work , which he was to act in Heaven for them ; and how much his heart was set upon it , and longed to be about it , I ascend to my Father , and your Father ; to my God , and your God. Not our Father , or God in Common : but mine , and yours in a different manner . Yours by right of dominion , mine ( in reference to my humane nature ) not only by right of Creation though so too ; but also by special Covenant , and Confaederation . By Praedestination of my manhood to the grace of personal union , by designation of me to the glorious office of Mediator . My Father , as I am God , by eternal generation . As man , by collation of the grace of union . And your Father by spiritual Adoption and regeneration . Thus he is my God and your God ; my Father , and your Father . This is the substance of that comfortable message , sent by Mary , to the pensive Disciples . Hence the Observation is DOCT. That our Lord Iesus Christ did not only rise from the Dead , but also ascended into Heaven ; there to dispatch all that remained to be done for the compleating the Salvation of his people . So much the Apostle plainly witnesseth , Eph. 4.10 . He that descended , is the same also that ascended up , far above all Heavens , ( i. e. ) all the aspectable Heavens . A full and faithful account whereof the several Evangelists have given us , Mark. 16.19 . Luk. 24.51 . This is sometimes called his going away , as Ioh. 16.7 . Sometimes his being exalted , Acts 2.33 . Sometimes his being made higher than the Heavens , Heb. 7.26 . And sometimes his entring within the vail , Heb. 6.19 , 20. All which are but so many Synonymous phrases expressing his ascension in a pleasant variety . Now for the opening this act of Christ , we will bind up the whole in the satisfaction of these six Questions . First , who ascended ? Secondly , whence did he ascend ? Thirdly , whither ? Fourthly , when ? Fifthly , how ? And lastly , why did he ascend ? And these will take in what is needful for you to be acquainted with in this point . First , Who ascended ? This the Apostle answers , Eph. 4.10 . The same that descended , viz. Christ. And himself tells us in the Text , I ascend . And though the ascension were of Christs whole person , yet it was but a figurative and improper expression with respect to his divine nature , but it agrees most properly to the humanity of Christ , which really changed places and conditions by it . And hence it is that it 's said , Ioh. 16.28 . I came forth from the Father , and am come into the world ; again I leave the world , and go to the Father . He goes away , and we see him no more . As God , he is spiritually with us still ; even to the end of the world . But as man , the heavens must contain him till the restitution of all things , Acts 3.21 . Secondly , Whence Christ ascended ? I answer , more generally , he is said to ascend from this world , to leave the world . That is the terminus à quo , Joh. 16.28 . But more particularly , it was from mount Olivet , near unto Ierusalem . The very place where he began his last sorrowful Tragedy . There where his heart began to be sadded , there is it now made glad . O what a difference was there betwixt the frame Christ was in , in that Mount before his Passion , and this he is now in , at his ascension ! But Thirdly , Whither did he ascend ? It 's manifest it was into the third Heavens . The Throne of God , and place of the blessed . Where all the Saints shall be with him for ever . It 's said to be far above all heavens . That is , the heavens which we see , for they are but the pavement of that stately Palace of the great King. He is gone ( saith the Apostle ) within the vail , ( i. e. ) into the most holy Place . And into his Fathers house , Ioh. 14.2 . And he is also said to go to the place where he was before , Joh. 6.62 . Back again to that sweet and glorious bosom of delight and Love from whence at his incarnation he came . Fourthly , When did Christ ascend ? was it presently as soon as he rose from the dead ? No , not so , for after his Resurrection ( saith Luke ) he was seen of them forty daies , speaking of the things pertaining to the Kingdom of God. And truly the care and love of Christ to his people was very manifest in this his stay with them . He had ineffable glory prepared for him in heaven , and awaiting his coming ; but he will not go to possess it , till he had settled all things for the good of his Church here . For in this time he confirmed the truth of his Resurrection , gave charge to the Apostles concerning the Discipline and order of his house , or Kingdom ; which was but needful since he intended that their Acts should be rules to future Churches . So long it was necessary he should stay . And when he had set all things in order , he would stay no longer , lest he should seem to affect a terrene life . And besides he had work of great concernment to do for us in the other world . He desired to be no longer here , than he had work to do for God , and souls . A good pattern for the Saints . Fifthly , How did Christ ascend into Heaven ? Here it 's worthy our Observation , that Christ ascended as a publick person , or fore-runner in our names , and upon our accounts . So it 's said expresly , Heb. 6.20 . Speaking of the most holy place within the vail , whither ( saith he ) the fore-runner is for us entred . His entring into heaven as our fore-runner implies both his publick capacity , and precedency . First , His publick capacity , as one that went upon our business to God. So he himself speaks , Ioh. 14.2 . I go before to prepare a place for you . To take possession of heaven in our names . The fore-runner hath respect to others that were to come to heaven after him , in their several generations ; for whom he hath taken up mansions , which are kept for them against their coming . Secondly , It notes precedency . He is our fore-runner , but he himself had no fore-runner . Never any entred into heaven before him , but such as entred in the name , and through the vertue of his merits . He was the first that ever entred heaven directly , immediately in his own name and upon his own account . But all the Fathers who died before him , entred in his name . To the holiest of them all God would have said as Elisha to Iehoram , 2 King. 3.14 . Were it not that I had respect to the person of my Son , in whose name and right you come ; I would not look upon you . You must back again ▪ heaven were no place for you . No not for you A●raham nor for you Moses . Secondly , He ascended Triumphantly into heaven . To this good Expositors refer that which in the Type is spoken of David , when he lodged the Ark in its own place , with musical instruments and shoutings ; but to Christ in the Antitype when he was received up Triumphantly into glory , Psal. 47.5 . God is gone up with a shout , the Lord with the sound of a Trumpet ; sing praises to God , sing praises ; sing praises unto our King , sing praises . A Cloud is prepared as a Royal Chariot to carry up this King of Glory to his Princely pavillion . A Cloud received him out of their sight . And then a Royal guard of mighty Angels surround the Chariot , if not for support , yet for greater state , and solemnity of their Lords ascension . And oh what Jubilations of the blessed Angels were heard in heaven ! How was the whole City of God moved at his coming . For look as when he brought his first begotten into the world , he said , let all the Angels of God worship him : Heb. 1.6 . So at his return thither again , when he had finished Redemption work , there were no less demonstrations given by those blessed Creatures of their delight and joy in it . The very heavens ecchoed , and resounded on that account . Yea , the Triumph is not ended at this day , nor ever shall . It 's said , Dan. 7.13.14 . I saw , ( saith the Prophet ) in the night visions , and behold one like the Son of man came with the Clouds of Heaven ; and came to the ancient of daies , and they brought him near before him . And there was given him , dominion , and glory and a Kingdom ; that all People , Nations , and Languages should serve him . This Vision of Daniels was accomplisht in Christs ascension , when they ( i. e. ) the Angels brought him to the ancient of daies ( i. e. ) to God the Father , who to express his welcome to Christ , gave him glory and a Kingdom . And so it is and ought to be expounded . The Father received him with open arms , rejoycing exceedingly to see him again in heaven , therefore God is said to receive him up into glory , 1 Tim. 3.16 . For that which with respect to Christ , is called ascension , is with respect to the Father called assumption . He went up , and the Father received him . Yea , received him so , as none ever was received before him , or shall be received after him . Thirdly , Christ Ascended munificiently shedding forth abundantly inestimable gifts upon his Church at his ascension . As in the Roman Triumphs they did Spargere missilia , bestow their largesses upon the people ; so did our Lord when he ascended , wherefore he saith when he ascended up on high he led Captivity Captive ; and gave gifts unto men . The place to which the Apostle refers , is Psal. 68.17.18 . where you have both the triumph and munificence with which Christ went up excellently set forth together . The Chariots of God ( saith the Psalmist ) are twenty thousand , even thousands of Angels ; the Lord is among them as in Sinai , in the holy place . Thou hast ascended on high , thou hast led Captivity Captive , thou hast received gifts for men ; Yea ▪ for the rebellious also , that God might dwell among them . Which words in their literal sense are a Celebra●ion of that famous victory and triumph of David , ever the enemies of God ▪ recorded , 2 Sam. 8. These conquered enemies bring him several sorts of presents , all which he dedicated to the Lord. The spiritual sense is , that just so our Lord Jesus Christ when he had overcome by his death on the Cr●ss , and now triumphed in his ascension , he takes the parts and gifts of his enemies , and gives them by their conversion to the Church ▪ for its use and service . Thus he received gifts even for the rebellious , ( i. e. ) sanct●fies the natural gifts , and ●aculties of such as hated his people before , dedicating them to the Lord in his peoples service . Thus ( as one observes ) Tertullian , Origen , Austin , and Ierome , came into Canaan laden with Aegyptian Gold. Meaning they came into the Church richly furnished wi●h natural learning and abilities . Austin was a Manichee , Cyprian a Magician , learned Bradwardine a scornful proud na●urallist , who once said when he read Pauls Epistles , dedignabar esse parvulus . He scorned such childish things , but afterwards became a very useful man in the Church of God. And even Paul himself , was as fierce an enemy to the Church , as breathed on earth ; till Christ gave him into its bosom by conversion ; and then no meer man ever did the Lord and his people greater service than he . Men of all sorts . Greater and smaller lights , have been given to the Church . Officers of all sorts were given it by Christ. Extraordinary and temporary , as Prophets , Apostles , Evangelists , ordinary and standing , as Pastors , and Teachers which remain to this day , Eph. 4.8 , 9. And those stars are fixed in the Church heaven , by a most firm establishment , 1 Cor. 12.28 . Thousands now in heaven , and thousands on earth also , are blessing Christ at this day for these his ascension gifts . Fourthly , Our Lord Jesus Christ ascended most comfortably , for whilst he was blessing his people , he was parted from them , Luk. 24.50 , 51. Therein making good to them what is said of him , Ioh. 13.1 . Having loved his own , he loved them to the end . There was a great deal of love manifested by Christ in this very last act of his , in this world . The last sight they had of him in this world was a most sweet and encouraging one . They heard nothing from his lips but love , they saw nothing in his face but love ; till he mounted his triumphant Chariot and was taken out of their sight . Surely these blessings at parting were sweet and rich ones . For the matter of them , they were the mercies which his blood had so lately purchased for them . And for their extent , they were not only intended for them , who had the happiness to be upon the place with him from whence he ascended ; but they reach us , as well as them ; and will reach the last Saint that shall be upon the earth , till he come again . For they were but representatives of the future Churches , Matth. 28.20 . And in blessing them , he blessed us also . And by this we may be satisfied that Christ carried an heart full of love to his people away with him to heaven ; since his love so abounded in the last act that ever he did in this world . And left such a demonstration of his tenderness with them at parting . Fifthly , He ascended , as well as rose again , by his own power . He was not meerly passive , in that his ascension , but it was his own act . He went to heaven . Therefore it 's said , Act. 1.10 . He went up , viz. by his own d●vine power . And this plainly evinceth h●m to be God , for no meer Creature ever mounted it self from earth , far above all heavens , as Christ did . Sixthly , And lastly , why did Christ ascend ? I answer his ascension was necessary upon many and great accounts . For First , If Christ had not ascended , he could not have Interceded as now he doth in heaven for us . And do but take away Christs intercession , and you starve the hope of the Saints . For what have we to succour our selves with under the daily surprises of sin , but this , that if any man sin , we have an Advocate [ with the Father ] mark that with the Father . A friend upon the place . One that abides there , on purpose to transact all our affairs , and as a surety for the peace betwixt God and us . Secondly , If Christ had not ascend●d , you could not have entred into heaven , when you die . For he went to prepare a place for you , Joh. 14.2 . He was ( as I said before ) the first that entred into heaven directly and in his ow● name : and had he not done so , we could not have entred ( when we die ) in his name . The fore-runner made way for all that are coming on in their several generations after him . Nor could your bodies have ascended after their Resurrection , but in the vertue of Christs ascension . For he ascended ( as was said before ) in the capacity of our head , and representative . To his Father and our Father . For us and himself too . Thirdly , If Christ had not ascended , he could not have been inaugurated and installed in the glory he now enjoys in heaven . This world is not the place where perfect felicity and glory dwells . And then how had the promise of the Father been made good to him ? Or our glory ( which consists in being with , and conformed to him ) where had it been ? Ought not Christ to suffer , and to enter into his glory ? Luk. 24.25 . Fourthly , If Christ had not ascended , how could we have been satisfied that his payment on the Cross made full satis●action to God ? and that now God hath no more Bills to bring in against us ? How is it that the spirit convinceth the world of righteousness , Ioh. 16.9 , 10. But from Christs going to the Father , and returning hither no more ; which gives evidence of Gods full content and satisfaction both with his person and work . Fifthly , How should we have enjoyed the great blessings of the Spirit and Ordinances , if Christ had not ascended ? And surely we could not have been without either . If Christ had not gone away , the Comforter had not come , Joh. 16.7 . He begins where Christ finished . For he takes of his , and shews it to us , Joh. 16.14 . And therefore it 's said , ●oh . 7.39 . The Holy Ghost was not given , because Iesus was not yet glorified . He was then given as a sanctifying spirit , but not given ( in that measure as afterward he was ) to furnish and qualifie men with gifts , for service . And indeed by Christs ascension both his sanctifying and his ministring gifts , were shed forth more commonly , and more abundantly upon men . These fell from him when he ascended , as Eli●ahs mantle did from him , so that whatsoever good of conversion , edification , support , or comfort you receive from spiritual Ordinances he hath shed forth that , which you now see and feel . It 's the fruit of Christs ascension . Sixthly , And lastly , if Christ had not ascended how had all the Types and Prophesies that figured and fore-told it been fulfilled ? And the Scriptures cannot be broken , Joh. 10.35 . So that upon all these accounts it was expedient that he should go away . It was for his glory , and for our advantage . Though we lost the comfort of his bodily presence by it , yet if we loved him we would rejoyce because he went to the Father , Joh 14.28 . We ought to have rejoyced in his advancement , though it had been to our loss : but when it is so much for our benefit as well as his Glory ; it 's matter of joy on both sides that he is ascended to his Father , and our Father ; to his God , and to our God. From the several blessings flowing to us out of Christs ascension , it was that he charged his people not to be troubled at his leaving of them , Ioh. 14. And hence learn Inference 1. Did Christ ascend into Heaven ? Is our Iesus our treasure indeed there ? Where then should the hearts of believers be , but in Heaven where their Lord their Life is ? Surely Saints it is not good that your Love , and your Lord should be in two several Countries , said one that is now with him . Up , up , after your Lover , that he and you may be together . Christians you ascended with him virtually when he ascended , you shall ascend to him personally hereafter , oh that you would ascend to him Spiritually in acts of Faith , Love and desires daily . Sursum Corda , up with your hearts , was the form used by the Ancient Church , at the Sacrament . How good were it if we could say with the Apostle , Phil. 3.21 . Our Conversation is in Heaven from whence we look for a Saviour . An heart ascendant , is the best evidence of your interest in Christs ascension . Inference 2. Did Christ go to Heaven as a fore-runner ? What haste should we make to follow him ! He ran to Heaven , he ran thither before us . Did he run to glory and shall we linger ? Did he flee as an Eagle towards Heaven , and we creep like snails ? Come Christians lay aside every weight , and the sin that doth so easily beset you , and run with patience the Race set before you , looking unto Iesus , Heb. 12.1 , 2. The Captain of our Salvation is entred within the gates of the new Ierusalem , and calls to us out of Heaven , to hasten to him ; proposing the greatest incouragements to them that are following after him , saying he that overcomes shall sit with me in my Throne , as I also overcame , and am set down with my Father in his Throne , Rev. 3.21 . How tedious should it seem to us to live so long at a distance from our Lord Jesus ! our Life . Inference 3. Did Christ ascend so triumphantly , leading Captivity Captive ? How little reason then have believers to fear their conquered enemies , Sin , Satan and every enemy was in that day led away in triumph dragged at Christs Chariot wheels . Brought after him as it were in Chains . 'T is a lovely sight to see the necks of those Tyrants under the foot of our Ioshuah . He made at that day an open shew of them , Col. 2.15 . Their strength is broken for ever . In this he shewed himself more than a conqueror ; for he conquered , and triumphed too . Satan was then trod under his feet . And he hath promised to tread him under our feet also , and that shortly , Rom. 16.20 . Some power our enemies yet retain , the Serpent may bruise our heel , but Christ hath crusht his head . Inference 4. Did Christ ascend so munificently , shedding forth so many mercies upon his people ? Mercies of inestimable value reserved on purpose to adorn that day ? O then see that you abuse not those most pretious ascension gifts of Christ , but value and improve them as the choicest mercies . Now the Ascension gifts as I told you are either the Ordinances and Officers of the Church ( for he then gave them Pastors and Teachers ) or the Spirit that furnisht the Church with all its gift . Beware you abuse not either of these . First , Abuse not the Ordinances and Officers of Christ. This is a sin that no Nation is plunged deeper into the guilt of it , th●n this Nation . And no Age , more than this . Surely God hath written to us the great things of his Law , and we have accounted them small things . We have been loose , wanton , sceptical professors for the most part ; that have had nice and coy stomachs that could not relish plain wholesom truths ; except so and so modified to our humors . For this the Lord hath a Controversie with the Nation , and by a sore Judgement he hath begun to rebuke this sin already . And I doubt before he make an end , plain truths will down with us ; and we shall bless God for them . Secondly , But in the next place see that you abuse not the Spirit , whom Christ hath sent from Heaven at his ascension ; to supply his bodily absence among us , and is the great pledge of his care for , and tender love to his people . Now take heed that you dont vex him by your disobedience . Nor greive him by your unkindnesses . Nor quench him by your sinful neglects of duty , or abuse of light . O deal kindly with the Spirit and obey his voice . Comply with his designs , and yield up your selves to his guidance and conduct . Methinks to be intreated , by the Love of the Spirit , Rom. 15.30 . Should be as great an Argument as to be intreated for Christs sake . Now to perswade all the Saints to be tender of grieving the Spirit , by sin ; let me urge a few Considerations , proper to the point under hand . And Consid. 1. First , He was the first and principal mercy that Christ received for you , at his first entrance into Heaven . It was the first thing he asked of God , when he came to Heaven . So he speaks , Ioh. 14.16 , 17. I will pray the Father , and he shall give you another Comforter ; that he may abide with you . No sooner had he set foot upon the place but the first thing , the great thing that was upon his heart to ask the Father for us , was that the Spirit might be forthwith dispatcht , and sent down to his people . So that the spirit is the first-born of mercies . And deserves the first place in our hearts , and esteems . Consid. 2. Secondly , The Spirit comes not in his own name to us ( though if so , he deserves a dear welcome for his own sake , and for the benefits we receive by him which are inestimable ) but he comes to us in the name , and in the loves both of the Father and Son. As one authorized and delegated by them . Bringing his Credentials under both their hands , and seals , Ioh. 15.26 . But when the Comforter is come whom I will send to you , from the Father . Mark I will send him from the Father , and in Ioh. 14.26 . The Father is said to send him in Christs name . So that he is the messenger that comes from both these great and holy persons . And if you have any Love for the God that made you , any kindness for Christ that died for you ; shew it by your obedience to the Spirit that comes from them both ; and in both their names to us : and who will be both offended and grieved if you grieve him . O therefore give him an enter●ainment worthy of one that comes to you in the name of the Lord. In the Fathers name , and in the Sons name . Consid. 3. Thirdly , But that is not the only consideration that should cause you to beware of grieving the Spirit , because he is sent in the name of such great and dear persons to you ; but he deserves better entertainment than any of the Saints give him , for his own sake , and upon his own account , and that upon a double score , viz. Of his Nature and Office. First , On the account of his Nature , for he is God , Co-equal with the Father and Son in Nature , and digni●y , 2 Sam. 23.23 . The Spirit of the Lord spake by me , and his word was in my tongue ; the God of Israel said ; the Rock of Israel spake to me . So that you see he is God. The rock of Israel . God omnipotent , for he created all things , Gen. 1.2 . God omnipresent , filling all things , Psal. 139.7 . God omniscient , who knows your hearts , Rom. 9.1 . Beware of him therefore , and grieve him not , for in so doing , you grieve God. Secondly , Upon the account of his Office and the benefits we receive by him . We are obliged even on the score of gratitude and ingenuity to obey him . For he is sent in the quality of an Advocate , to help us to pray . To indite our requests for us . To teach us what , and how to ask of God , Rom. 8.26 . He comes to us as a Comforter , Ioh. 14.16 . And none like him . His work is to take of Christs , and shew it to us , ( i. e. ) to take of his death , Resurrection , Ascension , yea of his very present Intercession in Heaven and shew it to us . He can be with us in a moment , he can ( as one well observes ) tell you what were the very last thoughts Christ was thinking in Heaven about you . It was he that formed the body of Christ in the womb , and so prepared him to be a sacrifice for us . He filled that humanity with his unexampled fullness . So fitting and anointing him for the discharge of his Office. 'T is he tha● pu●s efficacy into the Ordinances , and without him they would be but a dead letter . 'T was he that blessed them to your conviction , and c●nversion . For if Angels had been the Preachers , no conversion had followed , without the Spirit . 'T is he that is the vinculum unionis bond of union betwixt Christ and your souls ; without which you could never have had interest in Christ , or Communion with Christ. 'T was he that so often hath helped your infirmities , when you knew not what to say . Comforted your hearts when they were overwhelmed wi●hin you , and you knew not what to do . Preserved you many thousand times from sin and ruine when you have been upon the slippery br●nk of it in temptations . 'T is he ( in his sanctifying work ) that is the best evidence your souls have for Heaven . It were endless to enumerate the mercies you have by him . And now , Reader , dost thou not blush to think how unworthily thou hast treated such a friend . For which o● all these his Offices or benefits dost thou grieve and quench him ? O grieve not the holy Spirit , whom Christ sent assoon as ever he came to Heaven , in his Fathers name , and in his own name to perform all these Offices for you . Inference 5. Is Christ ascended to the Father as our fore-runner , then the door of Salvation stands open to all believers , and by vertue of Christs ascension ; they also shall ascend after him ; far above all visible Heavens . O my friends , what place hath Christ prepared and taken up for you ! What a splendid habitation hath he provided for you . God is not ashamed to be called your God , for he hath prepared for you a City , Heb. 11.16 . In that City Christ hath provided mansions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , resting places for your everlasting abode , Ioh. 14.2 . and keeps them for you till your coming . O how August , and glorious a dwelling is that , where Sun , Moon and Stars shall shine as much below your feet as they are now above your heads ? Yea , such is the love Christ hath to the believer , that ( as one saith ) if thou only hadst been the chosen of God , Christ would have built that house for himself and thee . Now it is for himself , for thee , and for many more who shall inherit with thee . God send us a joyful meeting within the vail , with our fore-runner ; and sweeten our passage into it , with many a fore-sight , and fore-tast thereof . And mean time let the Love of a Saviour infl●me our hearts , so that when ever we cast a look towards that place , where our fore-runner is for us entred ; our souls may say with melting affections ▪ Thanks be to God for Iesus Christ ; and again , Blessed be God for his unspeakable Gift . The FORTY FIRST SERMON . HEB. I.III. part of the Verse , — When he had by himself , purged our sins ; sate down at the right hand of the Majesty on high . CHrist being returned again to his Father , having finished his whole work on earth , is there bid by the Father to sit down in the seat of honour , and rest . A seat prepared for him at Gods right hand , that makes it honourable , and all his enemies as a footstool under his feet , that makes it easie . How much is the state and condition of Jesus Christ changed in a few days ! Here he groaned , wept , laboured , suffered , sweat , yea sweat blood , and found no rest in this world ; but when he comes to Heaven , there he enters into rest . Sits down for ever in the highest , and easiest throne prepared by the Father for him , when he had done his work . When he had by himself purged our sins , he sate down , &c. The scope of this Epistle is to demonstrate Christ to be the fulness of all Legal Types and Ceremonies , and that whatever light glimered to the world through them , yet it was but as the light of the day Star , to the light of this Sun. In this Chapter Christ the subject of the Epistle is described , and particularly in this third verse , he is described three ways . First , By his Essential , and primaeval glory and dignity he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the brightness of his Fathers glory , the very splendor of glory , the very refulgency of that Son of glory . The primary reason of that appellation is with respect to his eternal and ineffable generation , light of light , as the Nicene Creed expresses it . As a beam of light proceeding from the Sun. And the secondary reason of it is with respect to men , for look as the Sun communicates its light and influence to us by its beams , which it projects ; so doth God communicate his goodness , and manifest himself to us by Christ. Yea , he is the express Image , or Character of his person . Not as the impressed Image of the Seal upon the Wax , but as the engraving in the Seal it self . Thus he is described by his essential glory . Secondly , He is described by the work he wrought here on earth in his humbled state , and it was a glorious work , and that wrought out by his own single hand , when he had by himself purged our sins . A work that all the Angels in Heaven could not do , but Christ did it . Thirdly , and Lastly , He is described by his glory the which ( as a reward of that work ) he now enjoys in Heaven . When he had by himself purged our sins , he sat down on the right hand of the Majesty on high , ( i , e. ) the Lord cloathed him with the greatest power , and highest honour , that Heaven it self could afford ; for so much this phrase of sitting down on the right hand of Majesty imports , as will appear in the explication of this point , which is the result of this clause , viz. DOCT. That when our Lord Iesus Christ had finished his work on earth , he was placed in the seat of the highest honour , and authority ; at the right hand of God in Heaven . This truth is transformingly glorious , Stephen had but a glimpse of Christ at his Fathers right hand , and it caused his face to shine , as it had been the face of an Angel , Act. 7.56 . this his high advancement was foretold and promised before the work of redemption was taken in hand , Psal. 110.1 . The Lord said unto my Lord sit thou at my right hand , untill I make thine enemies thy footstool . And this promise was punctually performed to Christ after his resurrection and ascension , in his supream exaltation far above all created beings in Heaven and earth . Ephes. 1.20 , 21 , 22. We shall here open two things in the doctrinal part , viz. what is meant by Gods right hand , and what is implied in Christs sitting there , with his enemies for a footstool . First , What are we to understand here by Gods right hand ? It 's obvious enough , that the expression is not proper , but figurative , and borrowed . God hath no hand , right or left ; but it 's a condescending expression wherein God stoops to the Creatures understanding ; and by it he would have us to understand honour , power and nearness , First , The right hand is the hand of honour , the upper hand , where we place those whom we highly esteem and honour . So Solomon placed his Mother in a seat , at his right hand , 1 King. 2.19 . So in token of honour God sets Christ at his right hand ; which on that account in the Text is called the right hand of Majesty . God hath therein exprest more favour , delight and honour to Jesus Christ , than ever he did to any creature . To which of the Angels said he at any time , sit thou on my right hand ? Heb. 1.13 . Secondly , The right hand is the hand of power : we call it the weapon hand , and the working hand . And the setting of Christ there , imports his exaltation to the highest authority , and most supream dominion . Not that God the Father hath put himself out of his Authority , and advanced Christ above himself ; no , for in that he saith he hath put all things under him , it is manifest , that he is excepted which did put all things under him , 1 Cor. 15.27 . But to sit as an enthroned King , at Gods right hand , imports power . Yea , the most soveraign and supream power : and so Christ himself calls the right hand at which he sits , Matth. 26.64 . hereafter ye shall see the Son of man sitting on the right hand of power . Thirdly , And as it signifies honour and power , so nearness in place , as we use to say at ones elbow , and so it is applied to Christ , in Psal. 110.5 . The Lord at thy right hand , shall strike through Kings in the day of his wrath ; that is , the Lord who is very near thee , present with thee , he shall subdue thine enemies . This is that then we are to understand by Gods right hand . Honour , power and nearness . Secondly , In the next place let us see what is implied in Christ sitting at Gods right hand , with his enemies for his footstool . And if we attently consider , we shall find that it implies and imports divers great and weighty things in it . As , First , It implies the Complement and Perfection of Christs work , that he came into the world about . After his work was ended , then he sat down and rested from those labours , Heb. 10.11.12 . Every Priest standeth daily ministring , and offering oftentimes the same sacrifices ; which can never take away sins ; but this man when he had once offered one sacrifice for sins , for ever sat down on the right hand of God. Here he assigns a double difference betwixt Christ and the Levitical Priests ; they stand , which is the posture of Servants ; he sits , which is the posture of a Lord. They stand daily , because their sacrifices cannot take away sin ; he did his work fully , by one offering ; and after that sits , or rests for ever in Heaven . And this ( as accurate and judicious Dr. Reynolds observes ) was excellently figured to us in the Ark. which was a lively Type of Jesus Christ , and particularly in this , it had rings by which it was carried up and down , till at last it rested in Solomons Temple , with glorious and Triumphal sollemnity , Psal. 132 , 8 , 9. 2 Chron. 5.13 . So Christ , while he was here on earth , being anointed with the Holy Ghost and wisdom , went about doing good , Act. 10.38 . and having ceased from his works , did at last enter into his rest , Heb. 5.10 . which is the heavenly Temple , Rev. 11.19 . Secondly , His sitting down at Gods right hand , notes the high content and satisfaction of God the Fa●her in him , and in his work . The Lord said to my Lord sit thou at my right hand , the words are brought in as the words of the Father , welcoming Christ to Heaven ; and ( as it were ) congratulating the happy accomplishment of his most difficult work . And it is as if he had said , O my Son , what shall be done for thee this day ? thou hast finished a great work , and in all the parts of it acquitted thy self as an able and faithful servant to me ; what honours shall I now bestow upon thee ? the highest glory in Heaven , is not too high for thee ; come , sit at my right hand . O how well is he pleased with Christ , and what he hath done ! He delighted greatly to behold him here at his work on earth , and by a voice from the excellent glory he told him so , when he called out of Heaven to him saying , Thou art my beloved Son in whom I am well pleased , 2 Pet. 1.17 . and himself tells us , Joh. 10.17 . therefore doth my Father love me , because I lay down my life , &c. for it was a work that the heart of God had been upon from eternity . He took infinite delight in it . Thirdly , Christs sitting down at Gods right hand in Heaven , notes the advancement of Christs humane nature to the highest honour ; even to be the object of adoration to Angels and men . For it is properly his humane nature that is the subject of all this honour , and advancement ; and being advanced to the right hand of majesty , it 's become an object of worship and adoration . Not simply as it is flesh and blood , but as it is personally united to the second person , and enthroned in the supream glory of Heaven . O here 's the mysterie , that flesh and blood should ever be advanced to the highest throne of Majesty , and being there installed in that glory , we may now direct our worship to him as God-man ; and to this end was his humanity so advanced , that it might be adored and worshipped by all . The Father hath commited all Iudgement to the Son , that all men should honour the Son , even as they honour the Father . And the Father will accept of no honour divided from his honour . Therefore it 's added in the next clause , he that honoureth not the Son , honoureth not the Father which hath sent him , Joh. 5.22 , 23. Hence the Apostles in the salutations of their Epistles , beg for grace mercy and peace from God the Father , and our Lord Jesus Christ : and in their valedictions , they desire the grace of our Lord Jesus Christ to the Churches . Fourthly , It imports the soveraignty and supremacy of Christ over all . The investiture of Christ with authority over the Empire of both worlds : For this belongs to him that sits down upon this throne . When the Father said to him sit at my right hand , he did therein deliver to him the dispensation and oeconomy of the Kingdom . Put the awful scepter of government into his hand , and so the Apostle interprets and understands it , 1 Cor. 15.25 . He must raign , till he have put all his enemies under his feet . And to th●s purpose the same Apostle accommodates , ( if not expounds ) the words of the Psalmist , thou madest him a little lower than the Angels , ( i. e. ) in respect of his humbled state on earth , thou Crownnedst him with glory and honour , and didst set him over the work of thy hands , thou hast put all things in subjection under his feet , Heb. 2.7 , 8. He is over the spiritual Kingdom , the Church , absolute Lord there , Matth. 28.18 , 19 , 20. He also is Lord over the providential Kingdom the whole world , Psal. 110.2 . and this providential Kingdom , being subordinate to his spiritual Kingdom ; he orders and rules this , for the advantage and benefit of that , Ephes. 1.22 . Fifthly , To sit at Gods right hand with his enemies for a footstool , implies Christ to be a Conqueror over all his enemies . To have ones enemies under his feet , notes perfect conquest , and compleat victory . As when Iosuah set his foot upon the necks of the Kings : So Tamberline made proud Bajazet his footstool . They trampled his name , and his Saints under their feet ; and Christ will tread them under his feet . 'T is true indeed , this victory is yet incompleat , and inconsummate ; for now we see not yet all things put under him , ( saith the Apostle ) but we see Iesus Crowned with glory and honour , and that 's enough . Enough to shew the power of his enemies is now broken , and though they make some opposition still , yet it is to no purpose at all ; for he is so infinitely above them , that they must fall before him . It is not with Christ as it was with Abi●ah against whom Ieroboam prevailed because he was young and tenderhearted and could not withstand them . His incapacity and weakness gave the watchful enemy an advantage over him . I say 't is not so with Christ , he is at Gods right hand . And all the power of God stands ready bent to strike through his enemies , as it is , Psal. 110.5 . Sixthly , Christs sitting in Heaven notes to us the great and wonderful change that is made upon the state and condition of Christ , since his ascention into Heaven . Ah 't is far otherwise with him now , than it was in the days of his humiliation here on earth . quantum mutatus ab illo ! Oh what a wonderful change hath Heaven made upon him ! It were good ( as a Worthy of ours speaks ) to compare in our thoughts the Abasement of Christ , and his Exaltation together ; as it were in Columes , one over against the other : he was born in a Stable , but now he raigns in his Royal Palace . Then he had a Manger for his Cradle , but now he sits on a Chair of State. Then Oxen and Asses were his companions , now thousands of Saints , and ten thousand of Angels minister round about his throne . Then in contempt they called him the Carpenters Son , now he obtains by inheritance a more excellent name than Angels . Then he was led away into the Wilderness to be tempted of the Devil , now it is proclaimed before him , let all the Angels of God worship him . Then he had not a place to lay his head on , now he is exalted to be heir of all things . In his state of Humiliation he endured the contradiction of sinners , in his state of Exaltation he is adored and admired of Saints and Angels . Then he had no form nor comliness , and when we saw him , there was no beauty why we should desire him ; now the beauty of his countenance shall send forth such glorious beams , that shall dazel the eyes of all the Coelestial inhabitants round about him , &c. O what a change is here ! Here he sweat , but there he sits . Here he groaned , but there he triumphs . Here he lay upon the ground , there he sits in the throne of glory . When he came to Heaven , his Father did as it were thus bespeak him . My dear Son , what an hard travail hast thou had of it ? What a world of wo hast thou past through , in the strength of thy love to me , and mine Elect ? Thou has● been hungry , thirsty and weary ; scourged , crucified and reproached : ah what bad usage has thou had in the ungrateful world ! Not a days rest and comfort since thou wentest out from me : but now thy suffering days are accomplisht , now thy rest is come , rest for evermore . Henceforth sit at my right hand . Henceforth thou shalt groan , weep , or bleed no more . Sit thou at my right hand . Seventhly , Christs sitting at Gods right hand , implies the advancement of believers to the highest honour : For this session of Christs , respects them ; and there he sits as our representative , in which regard we are made to sit with him in heavenly places , as the Apostle speaks , Ephes. 2.6 . How secure may we be ( saith Tertullian ) who do now already possess the Kingdom ? meaning in our head Christ. This ( saith another ) is all my hope and all my confidence , namely , that we have a portion in that flesh and blood of Christ which is so exalted , and therefore where he reigns we shall reign ; where our flesh is glorified , we shall be glorified . Surely , it 's matter of exceeding joy , to believe that Christ our head , our flesh and blood , is in all this glory at his Fathers right hand . Thus we have opened the sence and importance of Christs si●ting at his Fathers right hand . Hence we Infer . Inference 1. Is this so great an honour to Christ , to sit enthroned at Gods right hand ? What honour then is reserved in Heaven for those that are faithful to Christ now on the earth ! Christ prayed , and his prayer was heard , Joh. 17.24 . That we may be with him , to behold the glory that God hath given him ; and what heart can conceive the felicity of such a sight ? it made Stephens face shine as the face of an Angel , when he had but a glimpse of Christ at his Fathers right hand . Thine eyes shall see the King in his beauty , Isai. 33.17 . which respected Hezekiah in the Type , Christ in the truth . But , this is not all , though this be much , to be spectators of Christ in his Throne of glory : we shall not only see him in his Throne , but also sit with him inthroned in glory . To behold him is much , but to sit with him is more . I remember it was the saying of a heavenly Christian , now with Christ , I would far rather look but through the hole of Christs door , to see but the one half of his fairest and most comly face , [ for he looks like Heaven ] suppose I should never win in , to see his excellency and glory to the full ; than to enjoy the flower , the bloom and chiefest excellency of the glory and riches of ten worlds . And you know how the Queen of the South fainted at the sight of Solomon in his glory . But this sight you shall have of Christ , will change you into his likeness . We shall be like him , ( saith the Apostle ) for we shall see him as he is , 1 Joh. 3.2 . He will place us as it were in his own throne with him . So runs the promise , Rev. 3.21 . To him that overcometh , I will grant to sit with me in my throne ; even as I also overcame , and am set down with my Father in his throne : and so 2 Tim. 2.12 . If we suffer with him , we shall also reign with him . The Father set Christ on his right hand , and Christ will set the Saints on his right hand . So you know the sheep are placed by the Angels , at the great day . Matth. 25. and so the Church under the figure of the daughter of Aegypt whom Solomon married ; is placed on the Kings right hand , in God of Ophyr , Psal. 45. This honour have all the Saints . O amazing Love. What , we set on thrones , while as good as we by nature howl in flames ! O what manner of love is this ! These expressions indeed do not intend , that the Saints shall be set in higher glory than Christ ; or that they shall have a parity of glory with Christ ; for in all things he must have the preheminence : but they note the great honour that Christ will put upon the Saints ; as also , that his glory shall be their glory in Heaven . As the glory of the Husband redounds to the Wife ; and again , their glory will be his glory . 2 Thes. 1.10 . And so it will be a social glory . O it 's admirable to think whither free grace hath already mounted up poor dust and ashes ! To think how nearly we are related now to this Royal princely Jesus ! but how much higher are the designs of grace that are not yet come to their parturient fulness , they look beyond all this that we now know ! Now are we the Sons of God , but it doth not yet appear what we shall be , 1 Joh. 3.2 . Ah what reason have you to honour Christ on earth , who is preparing such honours for you in Heaven ! Inference 2. Is Iesus Christ thus enthroned in Heaven , then how impossible is it , that ever his interest should miscarry or sink on earth ? The Church hath many subtil and potent enemies . True , but as Haman could not prevail against the Iews whilst Hester their friend spake for them to the King ; no more can they , whilst our Iesus sits at his , and our Fathers right hand . Will he suffer his enemies that are under his feet , to rise up and pull out his eyes think you ? Surely they that touch his people , touch the very Apple of his eye , Zech. 2.8 . He must reign till all his enemies are under his foot , 1 Cor. 15.25 . The enemy under his feet , shall not destroy the children in his arms . He sits in Heaven on purpose to manage all to the advantage of his Church , Eph. 1.22 . Are our enemies powerful , lo our King sits on the right hand of power . Are they subtil and deep in their contrivance , he that sits on the Throne over-looks all they do . Heaven over-looks Hell. He that sits in the Heavens beholds , and derides their attempts , Psal 2.4 . He may permit his enemies to straighten them in one place , but it shall be for their enlargement in another . For 't is with the Church , as it is with the Sea ; what it loses in one place , it gets in another ; and so really loses nothing . He may suffer them also to distress us in outwards , but that shall be recompenced with inward , and better mercies ; and so we shall lose nothing by that . A foot-stool you know is u●eful to him that treads on it , and serves to lift him up the higher : so shall Christs enemies be to him , and his ; albeit they think not so . What singular benefits the oppositions of his enemies , occasion to his people ; I have * else-where discovered , to which I refer my Reader and pass to the Inference 3. Is Christ set down on the right hand of the Majesty in Heaven , O with what awful reverence should we approach him in the duties of his Worship ! Away with light and low thoughts of Christ. Away with formal irreverent , and careless frames in Praying , Hearing , Receiving , yea , in conferring and speaking of Christ. Away with all deadness , and drowsiness in duties , For he is a great King with whom you have to do . A King to whom the Kings of the earth are but as little bits of clay . Lo the Angels cover their faces in his presence . He is an Adorable Majesty . When Iohn had a vision of this inthroned King , about sixty year after his ascension ; such was the over-powering glory of Christ , as the Sun when it shineth in its strength ; that when he saw him , he fell at his feet as dead , and died it's like he had , if Christ had not not laid his hand on him and said , fear not , I am the first and the last ; I am he that liveth , and was dead , and behold I am alive for evermore , Rev. 1.17 , 18. When he appeared to Saul in the way to Damascus , it was in glory above the glory of the Sun , which over powered him also , and laid him as one dead upon the ground . O that you did but know what a glorious Lord you Worship and Serve . Who makes the very place of his Feet glorious , where ever he comes . Surely He is greatly to be feared in the assembly of his Saints , and to be had in reverence of all that are round about him . There is indeed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness or free liberty of speech allowed to the Saints , Eph. 3.12 . But no rudeness , or irreverence . We may indeed come as the Children of a King come to the Father , who is both their awful soveraign , and tender Father ; which double relation causes a due mixture of love and reverence in their hearts , when they come before him . You may be Free , but not Rude in his presence . Though he be your Father , Brother , Friend ; yet the distance betwixt him and you is infinite . Inference 4. If Christ be so gloriously advanced in the highest Throne , then none need to reckon themselves dishonoured , by suffering the vilest things for his sake . The very chains and sufferings of Christ have a glory in them . Hence Moses esteemed the very reproaches of Christ , greater riches than the treasures of Egypt , Heb. 11.26 . He saw such an excellency in the very worst things of Christ , his reproaches , and sufferings , as made him leap out of his Honours and Riches into them . He did not ( as one saith ) only endure the reproaches of Christ , but counted them Treasures . To be reckoned among his honours , and things of value . So Thuanus reports of Ludovicus Marsacus , a noble Knight of France , when he was led with other Martyrs , that were bound with Cords , to Execution ; and he for his dignity was not bound , he cryed , give me my Chain too , let me be a Knight of the same order . Disgrace it self is honourable , when 't is endured for the Lord of glory . And surely there is ( as one phraseth it ) a little Paradise , a young Heaven in sufferings for Christ. If there were nothing else in it , but that they are endured on his account , it would richly reward all we can endure for him : but if we consider how exceeding kind Christ is to them that count it their glory to be abased for him ; that though he be alwaies kind to his people , ( yet if we may so speak ) he overcometh himself in kindness , when they suffer for him : it should make men in Love with his reproaches . Inference 5. If Christ sate not down to rest in Heaven , till he had finished his work on earth ; then 't is in vain for us to think of rest , till we have finished our work , as Christ also did his . How willing are we to find rest here ! To dream of that which Christ never found in this world , nor any ever found before us . O think not of resting , till you have done working , and done sinning . Your life and your labours must end together . Write ( saith the Spirit ) blessed are the dead , that die in the Lord , for they rest from their labours , Rev. 14.13 . Here you must have the Sweat , and there the Sweet . 'T is too much to have two Heavens . Here you must be content to dwell in the Tents of Keder , hereafter you shall be within the curtains of Solomon . Heaven is the place of which it may be truly said , That there the weary be at rest . O think not of sitting down on this side Heaven . There are four things will keep the Saints from sitting down on earth , to rest . viz. Grace , Corruptions , Devils , and wicked men . First , Grace will not suffer you to rest here . Its tendencies are beyond this world . It will be looking and longing for the blessed hope . A gratious person takes himself for a Pilgrim , seeking a better Country and is alwaies suspicious of danger in every place and state . It 's still beating up the sluggish heart with such language as that , Mica . 2.10 . Arise , depart , this is not thy rest , for it is polluted . It s farther tendencies and continual Jealousies will keep you from sitting long still in this world . Secondly , Your Corruptions will keep you from rest here . They will continually exercise your Spirits , and keep you upon your watch . Saints have their hands filled with work by their own hearts every day . Sometimes to prevent sin , and sometimes to lament it . And allwaies to watch and fear , to mortifie and kill it . Sin will not long suffer you to be quiet , Rom. 7.21 , 22 , 23 , 24. And if a bad heart will not break your rest here , then Thirdly , There is a busie Devil will do it . He will find you work enough with his Temptations , and suggestions , and except you can sleep quietly in his arms , as the wicked do , there 's no rest to be expected . Your adversary the Devil goeth about as a roaring Lyon , seeking whom he may devour ; whom resist , 1 Pet. 5.8 . Fourthly , Nor will his Servants , and instruments let you be quiet on this side Heaven . Their very name speaks their turbulent disposition . My Soul ( saith the holy man ) is among Lyons , and I lye even among them that are set on fire , even the Sons of men , whose teeth are Spears and Arrows , Psal. 57.4 . Well then , be content to enter into your rest , as Christ did into his . He sweat , then sate , and so must you . The FORTY SECOND SERMON . ACT. X. XLII . And he commanded us to Preach unto the people , and to testifie , that it is he which was ordained of God , to be the Iudge of quick and dead . CHrist enthroned in the highest glory in Heaven is there to abide for the effectual and successful government both of the World and of the Church , untill the number given him by the Father before the World was , and purchased by the blood of the Cross be gathered in ; and then cometh the Judgement of the great day , which will perfectly separate the pretious from the vile ; put the redeemed in full possession of the purchase of his blood in Heaven , and then shall he deliver up the Kingdom to his Father , that God may be all in all . This last act of Christ , namely his Judging the world is a special part of his Exaltation and honour , bestowed upon him because he is the Son of man , Joh. 5.27 . In that day shall his glory as King , and absolute Lord , shine forth as the Sun when it shineth in its strength . O what an honour will it be to the man Christ Jesus , who stood arraigned and condemned at Pilates bar ; to sit upon the great white Throne , surrounded with thousands and ten thousands of Angels ! Men and Devils waiting upon him to receive their final Sentence from his mouth . In this will the glory of Christs Soveraignty and power be eminently and illustriously displayed , before Angels and men . And this is that great truth , which He commanded to be Preached and testified to the people ; namely , that it is he which is ordained of God , to be the Iudge of quick and dead . Wherein we have four things to be distinctly considered , viz. The Subject , Object , Fountain , and Truth of this supream judiciary authority . First , The Subject of it , Christ. It is he that i● ordained to be Iudge . Judgement is the act of the whole undivided Trinity . The Father and Spirit Judge as well as Christ in respect of authority and consent , but it 's the act of Christ in respect of visible management , and execution and so it 's his per proprietatem , by propriety the Father having conferred it upon him , as the Son of man ; but not his per appropriationem , so as to exclude either the Father or Spirit from their authority , for they Judge by him . Secondly , The Object of Christs Judiciary authority . The quick and dead , ( i. e. ) all that at his coming do live , or ever had lived . This is the Object personal . All the men and women that ever sprang from Adam , all the Apostate Spirits that fell from Heaven , and are reserved in chains to the Judgement of this great day . And in this personal object , is included the real object , viz. all the actions both secret and open that ever they did , 2 Cor. 5.5 . Rom. 2.16 . Thirdly , The Fountain of this delegated authority , which is God the Father ; for he hath ordained Christ to be the Judge . He is appointed , sc. as the Son of man to this honourable office and work . The word notes a firm establishment of Christ in that office by his Father . He is now by right of redemption , Lord and King. He enacts Laws for government , then he comes to Judge of mens obedience and disobedience to his Laws . Fourthly , And lastly , here is the infallible Truth or unquestionable certainty of all this . He gave us Commandment to Preach , and testifie it to the people . We had it in charge from his own mouth ; and dare not hide it . Hence the point of Doctrine is plainly this . DOCT. That our Lord Iesus Christ is ordained by God the Father , to be the Iudge of quick and Dead . This truth stands upon the firm basis of Scripture authority . You have it from his own hand , Ioh. 5.22 . The Father judgeth no man , but hath committed all Iudgement to the Son , viz. in the sense before given . And so the Apostle , Act. 17.31 . He hath appointed a day in the which he will Iudge the world in righteousness , by the man whom he hath ordained ; whereof he hath given assurance , &c. And again , Rom. 2.16 . In the day when God shall Iudge the secrets of men by Iesus Christ. Three things will be opened here . First , the certainty of a Judgement to come . Secondly , the quality , and nature of it . Thirdly , that it 's a special part of Christs Exaltation to be appointed Judge in this day . 1 First , The certainty of a Judgement . This is a truth of firmer establishment than Heaven and Earth . It 's no devised fable , no cunning artifice to keep the world in awe ; but a thing as confessedly true , as it is awfully solemn . For First , As the Scriptures fore-mentioned ( with these , 2 Cor. 5.10 . Eccles. 12.14 . Matth. 12.36 . and many other the true and faithful sayings of God , ) do very plainly reveal it : so the Iustice and righteousness of God require it should be so . For the Judge of all the earth will do right , Gen. 18.25 . Now righteousness it self requires that a difference be made betwixt the righteous , and the wicked , Say ye to the righteous it shall be well with him , wo to the wicked , it shall be ill with him , Isa. 3.10 . But no such distinction is generally and fully made betwixt one another in this world . Yea , rather the wicked prosper , and the righteous perish , There is a just man that perisheth in his righteousness , and there is a wicked man , that prolongeth his life in his wickedness , Eccles. 7.15 . Yea , not only in , but for his righteousness as it may be fairly rendred . Here the wicked devoureth the man that is more righteous than himself , Hab. 1.14 . As the fishes of the Sea , where the great and strong swallow up the small and weak . And even in Courts of Judicature , where the innocent might expect relief ; there they often meet with the worst oppressions . How fairly and justly therefore doth the wise man infer a Judgement to come from this consideration ? Eccles. 3.16 , 17. I saw under the Sun the place of Iudgement , that wickedness was there , and the place of righteousness , that iniquity was there ; I said in my heart , God shall Iudge the righteous and the wicked ; for there is a time there for every purpose , and for every work , q. d. the Judgement to come is the only relief and support left to poor innocents , to quiet and Comfort themselves withal . To the same purpose also is that , Iam. 5.6 , 7. Ye have condemned , and killed the Iust ; and he doth not resist you ; be patient therefore brethren , unto the coming of the Lord. It is confest , that sometimes God vindicates his providence against the Atheism of the world , by particular strokes upon the wicked ; but this is but rare . And as the Father well observes , if no sin were punished here , no providence would be believed ; again , if every sin were openly punished here , no Judgement hereafter could be expected . Besides , Secondly , Man is a reasonable being , and every reasonable being , is an accountable being . He is a capable subject of moral government . His actions have relation to a Law. He is swayd by rewards and punishments . He acts by counsel and therefore of his actions he must expect to give an account , as it is Rom. 14.12 . So then every one of us , shall give an account of himself to God. Especially if we add , that all the gifts of body , mind , estate , time , &c. are so many Talents , concredited and betrusted to him by God , and every one hath one Talent at least ; therefore a time to render an account for all these Talents will come , Matth. 25.14 , 15. We are but Stewards , and Stewards must give an account , in order whereto , there must be a great audit day . Thirdly , And what need we seek evidence of this truth , further than our own conscience ? Lo , it is a truth engraven legibly upon every mans own breast . Every one hath a kind of little Tribunal , or privy Sessions in his own conscience , which both accuses , and excuses , for good , and evil ; which it could never do , were there not a future Judgement of which it is now conscious to it self . In this Court Records are now kept of all that we do , even of our secret actions , and thoughts , which never yet took air ; but if no Judgement , what need of Records ? Nor let any imagine , that that this may be but the fruit of education and discourse . We have heard of such things , and so are scared by them . For if so , how comes it to obtain so universally ? Who could be the Author of such a common deception ? Reader , bethink thy self a little ; if thou hadst a mind ( as one saith ) to impose a lie upon all the world , what course wouldst thou take ? How wouldst thou lay the design ? or why dost thou in this case imagine , what thou knowest not how to imagine ? 'T is evident that the very consciences of the Heathens , have these offices of accusing and excusing , Rom. 2.15 . And it 's hard to imagine ( as an ingenious Author speaks ) that a general Cheat should bow down the backs of all mankind , and induce so many doubts and fears , and troubles amongst them ; and give an interruption to the whole course of their corrupt living , and that there should be no account of it ? And therefore it 's undoubted that such a day will come . But I shall rather chuse in the 2 Second place , to open the nature and manner of this Judgement , than to spend more time in proving a truth , that cannot be denyed without violence offered to a mans own light . If then the question be , what manner of Judgement will this be ? I answer , First , It will be a great and awful day , It 's called the Iudgement of the great day , Jud. 6. Three things will make it so , the manner of Christs coming . The work he comes about . And the issues or events of that work . The manner of Christs coming will be awfully solemn , For the Lord himself shall descend from Heaven with a shout , with the Trump of God ; and the dead in Christ shall rise first . Then we which are alive and remain , shall be caught together with them in the clouds , to meet the Lord in the air , &c. 1 Thes. 4.16.17 . Here Christ breaks out of Heaven with the shouts of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies such a shout ( saith one ) as is to be heard among Seamen , when after a long and dangerous voyage they first discry Land ; crying with loud and united voices , A shore , A shore . As the Poet describes the Italians when they saw their native Country , lifted up their voices , and making the Heavens ring again with Italy , Italy ; or as Armies shout when the signal of Battle is given . Above all which ( as some expound it ) shall the voice of the Archangel be distinctly heard . And after this shout , the trump of God shall sound . By this Tremendous blast , sinners will be affrighted out of their Graves , but to the Saints it will carry no more terrour than the roaring of Cannons , when Armies of friends approach a besieged City , for the relief of them that be within . The dead being raised , they shall be gathered before the great Throne on which Christ shall sit in his glory ; and there divided exactly to the right and left hand of Christ , by the Angels . Here will be the greatest Assembly that ever met . Where Adam may see his numerous off-spring , even as the sand upon the Sea-shore which no man can number . And never was there such a perfect division made ( how many divisions soever have been in the world ) none was ever like it . The Saints in this great Oecumenical assize ( as the same Author stiles it ) shall meet the Lord in the air , and there the Judge shall sit upon the Throne ; and all the Saints shall be placed upon bright clouds , as on Seats or Scaffolds round about him ; the wicked remaining below upon the earth , there to receive their final doom and sentence . These preparatives will make it awful . And much more will the work it self that Christ comes about make it so . For it is to Iudge the secrets of men , Rom. 2.16 . To sever the Tares from the Wheat . To make every mans whites and blacks appear . And according as they are found in that Tryal , to be sentenced to their everlasting and immutable state . O what a solemn thing is this ! And no less will the execution of the Sentence on both parts , make it a great and solemn day . The heart of man cannot conceive what impressions the voice of Christ from the Throne will make , both upon believers , and unbelievers . Imagine Christ upon his glorious Throne , surrounded with Myriads and Legions of Angels , his Royal guard ; a poor unbeliever trembling at the Bar. An exact scrutiny made into his heart and life . The dreadful Sentence given . And then a cry . And then his delivering them over to the Executioners of Eternal vengeance , never , never to see a glimpse of hope or mercy any more . Imagine Christ like the General of an Army , mentioning with honour in the head of all the hosts of Heaven and Earth , all the services that the Saints have done for him in this world . Then sententially justifying them , by open proclamation . Then mounting with him to the third Heavens , and entring the gates of that City of God , in that noble train of Saints and Angels intermixed . And so for ever to be with the Lord. O what a great day must this be ! Secondly , As it will be an awful and solemn Judgement , so it will be a Critical and Exact Judgement . Every man will be weighed to his ounces and drams . The name of the Judge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of hearts . The Judge hath eyes as flames of fire , which pierce to the dividing of the heart and reins . It 's said , Matth. 12.36 . That men shall then give an account of every idle word that they shall speak . It is a day that will perfectly fan the world . No Hypocrite can escape . Justice holds the ballances in an even hand . Christ will go to work so exactly , that some Divines of good note , think the day of Judgement will last as long as this day of the Gospels administration hath or shall last . Thirdly , It will be a Vniversal Iudgement , 2 Cor. 5.10 . We must all appear before the Iudgement Seat of Christ. And Rom. 14.12 . Every one of us shall give an account of himself to God. Those that were under the Law , and those that having no Law , were a Law to themselves , Rom. 2.12 . Those that had many Talents , and he that had but one Talent , must appear at this Bar ; those that were carried from the Cradle to the Grave , with him that stooped for Age. The rich , and poor ; the Father and the Child ; the Master , and the Servant ; the believer , and unbeliever must stand forth in that day . I saw the Dead both small and great stand before God , and the Books were opened , Rev. 20.12 . Fourthly , It will be a Judgement full of convictive clearness . All things will be so sifted to the bran ( as we say ) that the Sentence of Christ both on Saints and sinners shall be applauded . Righteous art thou O Lord because thou hast Iudged thus . His Judgements will be as the light that goeth forth . So that those poor sinners whom he will condemn , shall be first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemned . Their own consciences shall be forced to confess , that there is not one drop of injustice in all that Sea of wrath , into which they are to be cast . Fifthly , And lastly , It will be a supream and final Iudgement , from which lies no Appeal . For it is the Sentence of the Highest , and only Lord. For as the ultimate resolution of Faith is into the Word , and truth of God ; so the ultimate resolution of Iustice is into the Judgement of God. This Judgement is supream and imperial . For Christ is the only potentate , 1 Tim. 6.5 . And therefore the Sentence once past , its execution is infallible . And so you find it in that judicial process , Matth. 25. ult . Just after the Sentence is pronounced by Christ , it is immediatly added , those shall go away into everlasting punishment , but the righteous into Life Eternal . This is the Judgement of the great day . Thirdly , In the last place , I must inform you that God in ordaining Christ to be the Judge , hath very highly exalted him . This will be very much for his honour . For in this Christs Royal dignity will be illustrated beyond what ever it was since he took our nature , till that day . Now he will appear in his glory . For First , This act of Judging pertaining properly to the Kingly Office , Christ will be glorified as much in his Kingly Office , as he hath been in either of the other . We find but some few glimpses of his Kingly Office , breaking forth in this world ; as his riding with Hosannahs into Ierusalem . His whipping the buyers and sellers out of the Temple . His Title upon the Cross , &c. But these were but faint beams : now that Office will shine in its glory , as the Sun in the midst of the Heavens . For what were the Hosannahs of little Children , in the streets of Ierusalem , to the shouts and acclamations of thousands of Angels , and ten thousands of Saints ? What was his whipping the prophane out of the Temple , to his turning the wicked into Hell ; and sending his Angels to gather out of his Kingdom every thing that offendeth ? What was a Title written by his Judge , and fixed on the ignominous Tree , to the name that shall be now seen on his Vesture , and on his Thigh ; Lord of Lords , and King of Kings ? Secondly , This will be a display of his glory in the highest , before the whole world . For there will be present at once and together all the Inhabitants of Heaven and Earth , and Hell. Angels must be there to attend and minister ; those glistering Courtiers of Heaven must attend his person . So that Heaven will for a time , be left empty of all its Inhabitants . Men and Devils must be there to be judged . And before this great Assembly , will Christ appear in Royal Majesty that day . He will ( to allude to that Text , Isa. 24.23 . ) raign before his Ancients gloriously . For he will come to be glorified in his Saints , and to be admired in all them that believe , 2 Thes. 1.10 . The inhabitants of the three Regions , Heaven , Earth , and Hell shall rejoyce , or tremble before him that day . And acknowledge him to be supream Lord and King. Thirdly , This will roll away for ever the reproach of his death . For Pilate and the High Priest that Judged him at their bars , shall now stand quivering at his bar ; with Herod that set him at nought , the Souldiers and Officers that traduced and abused him . There they that reviled him on the Cross wagging their heads , will stand with trembling knees before his Throne . For every eye shall see him , and they also that pierced him , Rev. 1.7 . O what a contemptible person was Christ in their eyes once ? As a worm , and no man. Every vile wretch could freely tread , and trample on him ; but now such will be the brightness of his glory , such the awful beams of Majesty , that the wicked shall not stand in his presence , or be able to rise up ( as that word imports , Psal. 1.5 . ) before him . So that this will be a full and Universal vindication of the death of Christ , from all that contempt and ignominy that attended it . We next improve it . Inference 1. Is Jesus Christ ordained of God to be the Judge of quick and dead , great then is the security believers have , that they shall not be condemned in that day . Who shall condemn , when Christ is Judge ? If believers be condemned in Judgement , Christ must give Sentence against them . Yea , and they must condemn themselves too . I say Christ must give Sentence , for that is the proper and peculiar Office of Christ. And to be sure , no Sentence of condemnation shall in that day be given by Christ against them . For First , He died to save them , and he will never cross and overthrow the designs and ends of his own death . That cannot be imagined , nay , Secondly , They have been cleared , and absolved already . And being once absolved by divine Sentence , they can never be condemned afterward . For one divine Sentence , cannot , cross and rescind another . He justified them here in this world by Faith. Declared in his Word ( which shall then be the rule of Judgement , Rom. 2.16 . ) That there is no condemnation to them that are in Christ , Rom. 8.1 . And surely he will not retract his own Word , and give a Sentence quite cross to his own Statute-book , out of which he hath told us they shall be Judged . Moreover , Thirdly , The far greatest part of them will have past their particular Judgement long before that day , and being therein acquitted by God the Judge of all ; and admitted into Heaven upon the score and account of their Justification ; it cannot be imagined that Christ should now condemn them with the World. Nay , Fourthly , He that Judgeth them is their head , husband , friend , and brother ; who loved them , and gave himself for them : Oh then , with what confidence may they go , even unto his Throne ? And say with Iob , though he try us as fire , we know we shall come forth as Gold. We know that we shall be justified . Especially , if we add , that they themselves shall be assessors with Christ in that day . And ( as a Judicious Author pertinently observes ) not a Sentence shall pass without their Votes . So as that they may by Faith not only look upon themselves as already in Heaven , sitting with Christ as a common person , in their right ; but they may look upon themselves as Judges already . So that if any sin should arise to accuse , or condemn , yet it must be with their Votes . And what greater security can they have than this , that they must condemn themselves , if they be condemned . No , no , it is not the business of that day to condemn , but to absolve and pronounce them pardoned and justified , according to the sence of Act. 3.19 . and Matth. 12.32 . So that it must needs be a time of refreshing ( as the Scriptures call it ) to the people of God. You that now believe , shall not come into condemnation , Ioh. 5.24 . You that now Judge your selves , shall not be condemned with the world , 1 Cor. 11.31 , 32. Inference 2. If Christ be ordained of God to be the Judge of quick and dead , how miserable a case will Christless Souls be in at that day ! They that are Christless now , will be speechless , helpless , and hopeless then . How will their hands hang down , and their knees knock together ! O what pale faces , quivering lips , fainting hearts , and roaring consciences will be among them in that day ! O dreadful day ! O astonishing sight ! To see the World in a dreadful conflagration , the Elements melting , the Stars falling , the Earth trembling , the Judgement set , the Prisoners brought forth ; O who shall endure in this day , but those that by union with Christ , are secured against the danger and dread of it ? Let me demand of poor Christless Souls , whom this day is like to overtake unawares . First , Do ye think it possible to avoid appearing after that terrible citation is given to the World by the Trump of God ? Alas , how can you imagine it ? Is not the same power that revived your dust , able to bring you before the bar ? There is a necessity that you must come forth , 2 Cor. 5.10 . We [ Must ] all appear . It is not at the sinners choice , to obey the Summons or not . Secondly , If you must appear , are there no Accusers , nor Witnesses that will appear against you , and confront you in the Court ? What think you , was Satan so often a Tempter to you here , and will he not be an Accuser there ? Yes , nothing surer ; for that was the main design of all his Temptations . What think you of your own Consciences ? Are they not privy to your secret wickedness ? Don't they now whisper sometimes in your ears , what you care not to hear of ? If they whisper now , they will thunder then , Rom. 2.15 , 16. Will not the Spirit accuse you , for resisting his motions , and stifling thousands of his convictions ? Will not your Companions in sin accuse you ? who drew , or were drawn by you to sin ? Will not your Teachers be your accusers ? How many times have you made them complain , Lord ! they are Iron and Brass , they have made their faces harder than a Rock ; they refuse to return . Will not your very Relations be your accusers ? To whom you have failed in all your relational duties ? Yea , and every one whom you have tempted to sin , abused , defrauded , over-reacht : all these will be your accusers . So that it is without dispute you will have accusers enough , to appear against you . Thirdly , Being accused before Jesus Christ , what will you plead for your selves ? Will you confess , or will you deny the charge ? If you confess , what need more ? Out of thine own mouth will I Iudge thee , saith Christ , Luk. 19.22 . If you deny , and plead not guilty : thy Judge is the searcher of hearts , and knows all things . So that it will not at all help thee to make a lye thy last refuge . This will add to the guilt , but not cover it . Fourthly , If no defence or plea be left thee , then what canst thou imagine should retard the Sentence ? Why should not Christ go on to that dreadful work ? Must not the Iudge of all the Earth do right ? Gen. 18.25 . Must he not render to every man according to his deeds ? 2 Cor. 5.10 . Yes , no question but he will proceed to that Sentence , how terrible so ever it be to you to think on it now , or hear it then . Fifthly , To conclude , if Sentence be once given by Christ against thy Soul , what in all the world canst thou imagine should hinder the Execution ? Will he alter the thing that is gone out of his mouth ? No , Psal. 89.34 . Dost thou hope he is more merciful and pitiful than so ? Thou mistakest , if thou expectest mercy out of that way in which he dispenses it . There will be thousands , and ten thousands that will rejoyce in , and magnifie his mercy then ; but they are such as obeyed his call , repented , believed , and obtained union with his person here ; but for unbelievers , it 's against the settled Law of Christ , and constitution of the Gospel to shew mercy to the despisers of it . But it may be you think your tears , your cryes , your pleadings with him , may move him ; these indeed might have done somewhat in time , but they come out of season now . Alas , too late . What the success of such pleas and cries will be , you may see if you will but consult two Scriptures , Iob 27.8 , 9. What is the hope of the Hypocrite , though he hath gained , when God taketh away his Soul ? Will God hear his cry when trouble cometh upon him ? No , no , and Matth. 7.22 . Many will say unto me in that day , Lord , Lord , have we not Prophesied in thy name , and in thy name have cast out Devils , and in thy name done many wonderful works ? And then will I profess unto them , I never knew you ; depart from me ye that work iniquity . And must it come to this Dismal Issue with you indeed ? God forbid it should . Oh then Inference 3. If Christ be appointed of God to be the Judge of all , How are all concerned to secure their interest in him , and therein an eternity of happiness to their own souls , by the work of regeneration ! Of all the business that men and women have in this world , there is none so solemn , so necessary , and important as this . O my Brethren , this is a work , able to drink up your Spirits , whi●● 〈◊〉 do but think of the consequences of it . Summon in then thy self-reflecting , and considering powers ; get alone Reader , and forgetting all other things , ponder with thy self this deep , dear and eternal concernment of thine . Examine the state of thine own soul. Look into the Scriptures , then into thine own heart , and then to Heaven , saying , Lord let me not be deceived in so great a concernment to me as this . O let not the trifles of time wipe off the impressions of Death , Judgement , and Eternity from thy heart . O that long word Eternity , that it might be night and day with thee . That the awe of it may be still upon thy Spirit . A Gentlewoman of this Nation having spent the whole Afternoon and a great part of the Evening at Cards , in much mirth and jollity , came home late at night , and finding her waiting Gentlewoman reading , she lookt over her shoulder upon the Book , and said , poor melancholy soul , why dost thou sit here poring so long upon thy Book ? That night she could not sleep , but lay sighing and weeping ; her servant asked her once and again what ailed her , at last she burst out into tears , and said , O it was one word that I cast my eye upon in thy Book , that troubles me ; there I saw that word Eternity . How happy were I , if I were provided for Eternity ! Sure it concerns us , seeing we look for such things , to be diligent that we may be found of him in Peace . O let not that day come by surprizal upon you . Remember , that as Death leaves , so Judgement will find you . Inference 4. Is Jesus Christ appointed Judge of quick and dead , then look to it , all you that hope to be found of him in peace , that you avoid those sins , and live in the daily practice of those duties , which the consideration of that day powerfully perswades you to avoid or practise . For it not only presses us to holiness in actu primo , in the being of it , but in actu secundo , in the daily exercise and practice of it . Do you indeed expect such a day ? O then , First , See you be meek and patient under all injuries and abuses for Christs sake . Avenge not your selves , but leave it to the Lord , who will do it . Don't anticipate the work of God. Be patient my Brethren , to the coming of the Lord , Jam , 5.7 , 8 , 9. Secondly , Be Communicative publick hearted Christians , studying and devising liberal things for Christs distressed members . And you shall have both an honourable remembrance of it , and a full reward of it in that day , Matth. 25.34 , 35. Thirdly , Be watchful and sober , keep the Golden bridle of moderation upon all your affections . And see that ye be not over charged with the cares and love of this present life , Luk. 21.34 , 35. Will you , that your Lord come , and find you in such a posture . O let your moderation be known to all , the Lord is at hand , Phil. 4.5 . Fourthly , Improve all your Masters Talents , diligently and faithfully . Take heed of the Napkin , Matth. 25.14 , 18. Then must you make up your account for them all . Fifthly , But above all , be sincere in your profession . Let your hearts be found in Gods Statutes , that you may never be ashamed ; for this day will be the day of manifestation of all hidden things . And nothing is so secret , but that day will reveal it , Luk. 12.1 , 2 , 3. Beware of Hypocrisie , for there is nothing covered which shall not be revealed , neither hid , that shall not be made known . Thus I have finished through Divine aids , the whole Doctrine of the Impetration of Redemption by Jesus Christ ; we shall winde up the whole in a General Exhortation , and I have done . The General USE . AND now to close up all , let me perswade all those for whom the dear Son of God came from the blessed bosom of the Father ; assumed flesh , brake by the strength of his own Love , through all discouragements and impediments , laid down his own life a ransom for their Souls ; for whom he Lived , Died , Rose , Ascended , and lives for ever in Heaven to intercede : to live holy to Christ , as Christ lived , and died wholly for them . O Brethren , never was the Heathen world acquainted with such arguments to deter them from sin , never acquainted with such motives to urge them to holiness ; as I shall this day acquaint you with . My request is , to give up both your hearts and lives to glorifie the Father , Son , and Spirit , whose you are , by the holiness and heavenliness of them . Other things are expected from you , than from other men . See that you turn not all this grace that hath founded in your ears , into wantonness . Think not because Christ hath done so much for you , you may sit still ; much less indulge your selves in sin , because Christ hath offered up such an excellent sacrifice for the expiation of it . No , no , though Christ came to be a Curse , he did not come to be a a Cloak for your sins . If one died for all then were all dead ; that they that live , should not henceforth live to themselves ; but to him that died for them , 2 Cor. 5.15 . O keep your lives pure and clean . Don't make fresh work for the blood of Christ every day . If you live in the Spirit , see that you walk in the Spirit , Gal. 5.25 . That is ( saith Cornelius à Lapide very solidly . ) Let us shape and order our lives and actions according to the dictates , instinct and impulses of the Spirit , and of that grace of the Spirit put within us , and planted in our hearts , which tendeth to practical holiness . Oh let the grace which is in your hearts , issue out into all your Religious , Civil , and natural actions . Let the Faith that is in your hearts , appear in your prayers . The Obedience of your hearts , in hearing . The Meekness of your hearts in suffering . The Mercifulness of your hearts , in distributing . The Truth and Righteousness of your hearts , in trading . The Sobriety and Temperance of your hearts , in eating and drinking . These be the fruits of Christs sufferings indeed , and they are sweet fruits . Let grace refine , enoble and elevate all your actions : that you may say , truly our conversation is in Heaven . Let grace have the ordering of your tongues , and of your hands ; the moulding of your whole conversation . Let not Humility appear in some actions , and Pride in others . Holy seriousness in some companies , and vain frothiness in others . Suffer not the fountain of corruption to mingle with or pollute the streams of grace . Write as exactly as you can after your Copy Christ. O let there not be ( as one well expresses it ) here a line , and there a blanck . Here a word , and there a blot . One word of God , and two of the World. Now a Spiritual rapture , and then a fleshly Frollick . This day a fair stride to Heaven , and to morrow a slide back again towards Hell. But be you in the fear of the Lord all the day long . Let there be a due proportion betwixt all the parts of your conversation . Approve your selves the servants of Christ in all things . By pureness , by knowledge , by long suffering , by the Holy Ghost , by Love unfeigned , by the Word of Truth , by the power of God , by the armour of Righteousness on the right hand and on the left , 2 Cor. 6.6 . See then how accuratly you walk . Cut off occasion from them that desire occasion ; and in well doing commit your selves to God , and commend Religion to the World. That this is your great concernment and duty , I shall evidence to your conscience by these following considerations . That of all persons in the world the Redeemed of the Lord are most obliged to be holy . Most assisted for a life of holiness . And that God intends to make great Vse of their lives both for the conviction and conversion of others . Consid. First , God hath most obliged them to live pure and strict lives . I know the command obliges all men to it , even those that cast away the cords of the commands , and break Christs bonds asunder are yet bound by them ; and cannot plead a dispensation to live as they do . Yea , and it is not unusual for them to feel the obligations of the command upon their consciences even when their impetuous Lusts hurry them on to the violation of them : but there are special ties upon your souls , that oblige you to holiness of life more than others . Many special and peculiar engagements you are under . First , from God. Secondly , from your selves . Thirdly , from your Brethren . Fourthly , from your enemies . First , God hath peculiarly obliged you to purity and strictness of Life . Yea every person in the blessed Trinity hath cast his Cord over your Souls , to bind up your hearts and lives to the most strict and precise obedience of his commands . The Father hath obliged you and that not only by the common tie of Creation which is yet of great efficacy in it self : for is it reasonable , that God should create and form so excellent a piece , and that it should be employed against him ? That he should plant the Tree , and another eat the Fruit of it ? But besides this common engagement , he hath obliged you to holiness of life . First , By his wise and merciful designs and counsels for your recovery and salvation by Jesus Christ. It was he that laid the corner stone of your salvation with his own hands . The first motion sprang out of his breast . If God had not designed the Redeemer for you , the world had never seen him ; he had never left that sweet bosom for you . It was the Act of the Father to give you to the Son to be Redeemed , and then to give the Son to be a Redeemer to you . Both of them stupenduous and astonishing Acts of grace . And in both God acted as a most free Agent . When he gave you to Christ before the beginning of time , there was nothing out of himself that could in the least move him to it . When the Father , Son , and Spirit sate ( as I may say ) at the Counsel Table , contriving and laying the design for the salvation of a few out of many of Adams degenerate off-spring , there was none came before them to speak one word for thee ; but such was the divine pleasure to insert thy name in that Catalogue of the saved . Oh how much owest thou to the Lord for this ! And what an engagement doth it leave upon thy soul to obey , please and glorifie him ? Secondly , By his bountiful remunerations of your obedience , which have been wonderful . What service didst thou ever perform for him , for which he hath not paid thee a thousand times more than it was worth ? Didst thou ever seek him diligently , and not find him a bountiful rewarder , none seek him in vain , unless such only as seek him vainly , Heb. 11.6 . Didst ever give a cup of cold water in the name of a Disciple , and not receive a Disciples reward ? Matth. 10.42 . Hast thou not found inward peace and comfort flowing into thy soul , upon every piece of sincere obedience ? Oh what a good Master do Saints serve ? You that are remiss and unconstant in your obedience , you that are heartless and cold in duties ; hear how your God expostulates with you , Ier 2.31 . Have I been a Wilderness to Israel , or a Land of darkness ? q. d. have I been a hard Master to you ? Have you any reason to complain of me ? To whom soever I have been straight handed , surely I have not been so to you . Are the fruits of sin like the fruits of obedience ? Do you know where to find a better Master ? Why then are you so shuffling and unconstant , so sluggish and remiss in my work ? Surely God is not behind hand with any of you . May you not say with David , Psal. 119.56 . This I had because I kept thy precepts . There is fruits in holiness even present fruit . It is a high favour to be imployed for God. Reward enough that he will accept any thing thou dost . But to return every Duty thou presentest to him with such comforts , such quicknings , such inward and outward blessings into thy bosom , so that thou maist open the the treasury of thine own experiences , view the varieties of encouragements and Love-tokens at several times received in Duties ; and say this I had , and that I had , by waiting on God , and serving him . Oh what an ingagement is this upon thee to be ever abounding in the work of the Lord ! Though thou must not work for Wages , yet God will not let thy work go unrewarded . For He is not unrighteous to forget your work and labour of Love. Thirdly , Your Father hath further obliged you to this holiness and purity of life , by signifying to you ( as he hath frequently done ) the great delight and pleasure he hath therein . He hath told you that such as are upright in the way are his delight , Pro. 11.20 . That he would not have you forget to do good and to communicate , for with such sacrifices he is well pleased , Heb. 13.16 . You know you cannot walk worthy of the Lord to all pleasing , except ye be fruitful in every good word and work , Col. 1.10 . And oh what a bond is this upon you to live holy lives ! Can you please your selves in displeasing your Father ? If you have the hearts of Children in you , sure you cannot . O you cannot grieve his spirit by loose and careless walking , but you must grieve your own spirits too . How many times hath God pleased you , gratified and contented you , and will not you please and content him ? This mercy you have asked of him , and he gave it , that mercy and you were not denyed : in many things the Lord hath wonderfully condescended to please you , and now there is but one thing that he desires of you , and that most reasonable , yea , beneficial for you , as well as pleasing to him , 1 Phil. 27. Only let your conversation be as becometh the Gospel of Iesus Christ. This is the one thing the great and main thing he expects from you in this world , and will not you do it ? Can you expect he should gratifie your desires , when you make no more of grieving and displeasing him ? Well , if you know what will please God , and yet resolve not to do it , but will rather please your flesh , and gratifie the Devil , than him ; pray pull off your vizards , fall into your own rank among hypocrites ; and appear as indeed you are . Fourthly , The Father hath further obliged you to strictness and purity of conversation , by his gratious promises made to such as so walk . He hath promised to do great things for you , if you will but do this one thing for him . If you will order your conversation aright , Psal. 50. ult . He will be your Sun and Shield , if you will walk before him and be upright , Gen. 15.1 . He will give grace and glory , and no good thing will he withhold from him that walketh uprightly , Psal. 84.11 . And he promises no more to you than he hath made good to others , that have thus walked , and stands ready to perform to you also . If you look to enjoy the good of the promise , you are obliged by all your expectations , and hopes to order your lives purely and uprightly . This hope will set you on work to purge your lives as well as your hearts from all pollutions , 2 Cor. 7.1 . Having these Promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God. Fifthly , Yea , He hath yet more obliged you to strict and holy lives by his confidence in you that you will thus walk , and please him . He expresseth himself in Scripture as one that dare trust you with his glory , knowing that you will be tender of it , and dare do no otherwise . If but a man repose confidence in you and trust you with his concerns , it greatly obliges you to be faithful . What an engagement was that upon Abraham to walk uprightly when God said of him , Gen. 18.19 . I know him , that he will command his Children , and his household after him ; and they shall keep the way of the Lord , q. d. as for this wicked generation , whom I will speedily consume in my wrath , I know they regard not my Laws , they will trample my commands under foot ; they care not how they provoke me , but I expect other things from Abraham , and I am confident he will not fail me . I know him , he is a man of another spirit ; and what I promise my self from him , he will make good . And to the like purpose is that in Isa. 63.78 . I will mention the loving kindness of the Lord , and the praises of the Lord ; according to all that the Lord hath bestowed on us , and the great goodness towards the house of Israel , which he hath bestowed on them ; according to his mercies and according to the multitude of his loving kindnesses . For he said surely they are my people , Children that will not lie , ( or fail me ) so he was their Saviour . Here you have an ample account of the endearing mercies of God to that people , ver . 7. and the Lords confident expectations of suitable returns from them , ver . 8. I said ( i. e. ) ( speaking after the manner of men in like cases ) I made full account that after all these endearments , and favours bestowed upon them , they would not offer to be disloyal and false to me . I have made them sure enough to my self , by so many bonds of Love. Like to which is that expression , Zeph. 3.7 . I said surely thou wilt fear me , thou wilt receive instruction . Oh how great are the expectations of God from such as you . I know Abraham , there 's no doubt of him . And again they are Children that will not lie , ( i. e. ) they will not fallere fidem datam . Break their Covenant with me . Or they are my people that will not shrink as Mr. Coverdale well translates , filii non negantes , such as will keep touch with me , and will answer their Covenant engagements . And again surely thou wilt fear me , thou wilt receive instruction . And shall not all this engage you to God ? What! neither the antient and bountiful love of God , in contriving your Redemption from eternity , nor the bounty of God in rewarding all and every piece of service you have done for him . Nor yet the pleasure he takes in your obedience and upright walking . Nor the incouraging promises he hath made thereto , nor yet his confident expectations of such a life from you whom he hath so many waies obliged and endeared to himself ? will you forget your antient friend ? Contemn his rewards , take no delight or care to please him ? Slight his promises , and deceive and fail his expectations ? Be astonished , O ye Heavens , at this ! And be horribly afraid . Consider how God the Father hath fastned this five fold cord upon your Souls , and shew your selves Christians ; yea to use the Prophets words , Esa. 46.8 . Remember this and shew your selves men . 2 Secondly , You are yet farther engaged to this precise and holy life by what the Son hath done for you , is not this pure and holy life , the very aim , and next end of his death ? Did he not shed his blood to redeem you from your vain conversations ? 1 Pet. 1.18 . Was not this the design of all his sufferings that being delivered out of the hands of your enemies , you might serve him in righteousness and holiness all the daies of your life , Luk. 1.74 , 75. And is not the Apostles inference , 2 Cor. 5.14 , 15. highly reasonable , if one dyed for all then were all dead , and that he dyed for all , that they which live , should not henceforth live to themselves , but to him that dyed for them . Did Christ only buy your Persons , and not your services also ? No , no , who ever hath thy time , thy strength , or any part of either : I can assure thee , Christian , that Christ hath paid for it , and thou givest away what is none of thine own to give . Every moment of thy time is his . Every Talent , whether of grace or nature is his . And dost thou defraud him of his own ? Oh how liberal are you of your pretious words , and hours , as if Christ had never made a purchase of them ! Oh think of this when thy life runs muddy and ●oul . When the fountain of corruption flows out at thy tongue , in idle frothy discourses ; or at thy hand , in sinful unwarrantable actions ; doth this become the redeemed of the Lord ? Did Christ come from the bosom of his Father for this ? Did he groan , sweat , bleed , endure the Cross , and lay down his life for this ? Was he so well pleased with all his sorrows , and sufferings , his pangs , and agonies upon the account of that satisfaction he should have in seeing the travail of his Soul ? Isa. 53.11 . as if he had said , Welcome Death , welcome Agonies , welcome the bitter cup , and heavy burthen ; I chearfully submit to all this . These are travailing pangs indeed , but I shall see a beautiful birth at last . These throws , and Agonies , shall bring forth many lively Children to God ; I shall have joy in them , and glory from them to all Eternity . This blood of mine , these sufferings of mine , shall purchase to me the Persons , Duties , Services , and obedience of many thousands , that will Love me , and Honour me , Serve me , and Obey me , with their Souls , and Bodies which are mine . And doth not this engage you to look to your lives , and keep them pure ? Is not every one of Christs wounds a mouth open to plead for more holiness , more service and more fruit from you ? Oh what will engage you if this will not ? But Thirdly , 3 This is not all ; as a man when he weigheth a thing , casteth in weight after weight , till the scales are counterpoised : so doth God cast in engagement after engagement , and argument upon argument , till thy heart ( Christian ) be weighed up , and won to this heavenly life . And therefore as Elihu said to Iob , cap. 36.22 . Suffer me a little , and I will shew thee what I have yet to speak on Gods behalf . Some Arguments have already been urged on the behalf of the Father , and Son for purity and cleanness of life ; and next I have something to plead on the behalf of the Spirit . I plead now on his behalf , who hath so many times helped you to plead for your selves with God. He that hath so often refreshed , quickened , and comforted you , he will be quenched , grieved , and displeased by an impure , loose , and careless conversation ; and what will you do then ? Who shall comfort you , when the Comforter is departed from you ? When he that should releive your souls , is far off ? Oh grieve not the holy Spirit of God , by which you are sealed to the day of Redemption , Eph. 4.30 . There is nothing grieves him more than impure practices . For he is a holy Spirit . And look as water damps and quenches the fire ; so doth sin quench the Spirit , 1 Thes. 5.19 . Will you quench the warm affections and burning desires which he hath kindled in your bosoms ; if you do , it is a question whether ever you may recover them again to your dying day . the Spirit hath a delicate Sence . It is the most tender thing in the whole world . He feels the least touch of sin , and is grieved when thy corruptions within are stirred by temptations , and break out to the defiling of thy life ; then is the holy Spirit of God as it were made sad , and heavy within thee . As that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes. 4.30 . may be rendred . For thereby thou both resistest his motions , whereby in the way of a loving constraint , he would lead and guide thee in the way of thy Duty ; yea , thou not only resistest his motions , but crossest his grand design , which is to purge and sanctifie thee wholly , and build thee up more and more to the perfection of holiness . And when thou thus forsakest his conduct , and crossest his design in thy soul then doth he usually with-draw , as a man that is grieved by the unkindness of his friend . He draws in the beams of his evidencing and quickning grace . Packs up all his divine Cordials , and saith as it were to this unkind and disingenious Soul , Hast thou thus requited me , for all the favours and kindnesses thou hast received from me ? Have I quickened thee when thou wast dead in transgressions , did I descend upon thee in the Preaching of the Gospel , and communicate life , even the life of God to thee ; leaving others in the state of the Dead ? Have I shed forth such rich influences of grace and comfort upon thee ? Comforting thee in all thy troubles , helping thee in all thy duties , satisfying thee in all thy doubts and perplexities of soul , saving thee and pulling thee back from so many destructive temptations and dangers ? What had been thy condition , if I had not come unto thee ? Could the Word have converted thee without me ? Could ministers , could Angels have done that for the which I did ? And when I had quickned thee , and made thee a living soul , what couldst thou have done without my exciting and assisting grace ? Couldst thou go on in the way of Duty , if I had not led thee ? How wouldst thou have waded through the deeps of spiritual troubles , if I had not born thee up ? Whither had the Temptations of Satan and thine own corruptions carried thee before this day ; if I had not stood thy friend , and come in for thy rescue in the time of need ? Did I ever fail thee in thy extremities ? Did I ever leave thee in thy dangers ? Have I not been tender over thee , and faithful to thee ? And now for which of all these kindnesses dost thou thus wrong and abuse me ? Why hast thou wounded me thus by thy unkindness ? Ah thou hast requited my Love ! And now thou hast eat the fruit of thy doings . Let the light now be darkness . Thy Songs turned into howlings . The joy of thine heart , the light of thine eyes , the health of thy countenance , even the face of thy God , and the joy of salvation be hid from thee . This is the fruit of careless and loose walking . To this sad issue it will bring thee at last , and when it is come to this ; thou shalt go to Ordinances , and Duties , and find no good in them ; no life quickning comfort there . When thy heart which was wont to be enlarged , and flowing , shall be clung up and dry ; when thou shalt kneel down before the Lord , and cry as Elisha when with the mantle of Elijah he smote the water ; Where is the Lord God of Elijah ? So thou , where is the God of Prayer ? Where is the God of Duties ? But there is no answer : when like Sampson , thou shalt go forth and shake thy self as at other times ; but thy strength is gone : then tell me , what thou hast done in resisting , quenching , and grieving the holy Spirit of God by impure and offensive practices ? And thus you see what engagements lie upon you from the Spirit also , to walk uprightly and keep the issues of life pure . I could willingly have enlarged my self upon this last branch , but that I find a Judicious hand hath lately improved this Argument ; to which I shall refer the Reader . Thus God hath obliged you to circumspect and holy lives . Secondly , You are under great engagements to keep your lives pure , even from your selves , as well as from your God. As God hath bound you to purity of conversation , so you have bound your selves . And there are several things in you , and done by you , which wonderfully increase , and strengthen your Obligations to practical holiness . First , Your clearer illumination is a strong bond upon your souls , Eph. 5.8 . Ye were sometimes darkness , but now ye are light in the Lord ; walk as Children of the light . You cannot pretend , or plead ignorance of your Duty . You stand convinced in your own consciences before God , that this is your unquestionable Duty . Christians , will you not all yield to this ? I know you readily yield it . We live indeed in a contentious disputing Age. In other things our opinions are different . One Christian is of this Judgement , another of that ; but doth he deserve the name of a Christian , that dare once question this truth ? In this we all meet and close in oneness of mind and Judgement , that it is our indisputable Duty , to live pure , strict , and clean lives . The grace of God which hath appeared to you , hath taught you this truth clearly and convincingly , 2 Tit. 11.12 . You have received how you ought to walk , and to please God , 1 Thes. 4.1 . Well then , this being yielded , the inference is plain , and undeniable ; that you cannot walk as others , in the vanity of their minds ; but you must offer violence to your own light . You cannot suffer the corruptions of your hearts to break forth into practice , but you must slight , and put by the notices and rebukes of your own consciences , Iam. 4.17 . He that knoweth to do good , and doth it not ; to him it is sin . Yea sin with a witness . Aggravated sin . Sin of a deeper tincture than that of the ignorant Heathens . Sin that sadly wastes and violates conscience . Certainly who ever hath , you have no cloak for your sin . Light and Lust strugling together , great light and strong lusts : these make the soul a troubled Sea that cannot rest . Oh but when masterless Lusts over-bears Conscience , this impresses horror upon the soul. This brake Davids heart , Psal. 51.6 . Thou hast put knowledge in my inner parts , q. d. Ah Lord ! I went against the rebukes of conscience , to the commission of this sin . I had a watchful light set up within me . I knew it was sin . My light endeavoured lovingly to restrain me , and I thrust it aside . Besides , what pleasure in sin can you have ? Indeed such as for want of light know not what they do , or such whose consciences are seared and past feeling ; they may seek a litt●e pleasure ( such as it is ) out of sin ; but what content or pleasure can you have , so long as your light is ever breaking in upon you , and smiting you for what you do ? This greatly increases your obligation to a precise holy life . Again , Secondly , You are professors of holiness . You have given in your names to Christ , to be his Disciples ; and by this your engagement to a life of holiness are yet further strengthened , 2 Tim. 2.19 . Let every one that nameth the name of Christ , depart , from iniquity . The name of Christ is called upon you , and it 's a worthy name , Jam. 2.7 . It 's called upon you , as the name of the Husband , is called upon his Wife , Isa. 4.1 . Let thy name be called upon us . Or as the name of a Father is called upon his Child , Gen. 48.16 . Let my name be called on them , and the name of my Fathers . Well then , you bear the name of Christ as his Spouses or Children ; and will you not live sutably to your name ? Every place and relation , every title of honour and dignity hath its decorum , and becomingness . Oh how will that worthy name of Christ be blasphemed through you ? If you adorn it not with becoming deportments ? Better you had never profest any thing , than to set your selves by your profession in the eye and observation of the world ; and then to pour contempt on Jesus Christ , by your scandalous conversations , before the Chams of the world ; who will laugh at it . I remember it was a Memento given to one of his name by Alexander , Recordare nominis Allexandri . Remember ( said he ) thy name Alexander , and do nothing unworthy of that name . O that 's a heavy charge , Rom. 2.24 . Through you is the name of God blasphemed among the Heathens . Unhappy man , that ever thou shouldst be a reproach to Christ. The herd of wicked men , they are ignota capita ; men of no note , or observation . They may sin , and sin again ; drink , swear , and tumble in all uncleanness ; and it passes away silently ; the world takes little notice of it . Their wicked actions make but little noise in the world ; but the miscarriages of professors are like a Blazing Comet , or an Eclipsed Sun , which all men gaze at , and make their observations upon ; Oh then , what manner of persons ought you to be , who bear the worthy name of Christ upon you ! Thirdly , But more than this , You have obliged your selves to this life of holiness by your own Prayers . How many times have you lifted up your hands to Heaven , and cryed with David Psal. 119.5 . Oh that my waies were directed to keep thy Statutes . Order my steps in thy Word , and let no iniquity have dominion over me , vers . 133. Were you in earnest with God , when you thus prayed ? Did you mean as you said ? or did you only complement with God ? If your hearts and tongues agreed in this request , doubtless it 's as much your Duty to endeavour , as to desire those mercies ; and if not , yet do all those prayers stand on record before the Lord , and will be produced against you as witnesses to condemn you , for your hypocrisie and vanity . How often also have you in your Prayers lamented and bewailed your careless and uneven walkings ? You have said with Ezra , chap. 9.6 . O my God I am ashamed , and even blush to look up unto thee . And do not your confessions oblige you to greater circumspection and care for time to come ? Will you confess , and sin ? And sin , and confess ? Go to God and bewail your evils , and when you have bewailed them , return again to the commission of them ? God forbid , you should thus dissemble with God , play with sin , and dye your iniquities with a deeper tincture . Fourthly , And lastly , to add no more , you have often reproved or censured others for their miscarriages and falls , which adds to your own obligation , to walk accuratly and evenly . Have you not often reproved your erring brethren ? or at least privately censured them , if not duly reproved them , ( for to these left handed blows of secret censurings , we are more apt than to the fair and open strokes of just and due reproofs ) and will you practise the same things , you criminate and censure others for ? Thou that teachest another , ( saith the Apostle ) teachest thou not thy self ? Rom. 2.21 . So say I , thou that censurest or rebukest another , condemnest thou not thy self ? Will your rebukes ever do good to others , whilst you alow in your selves what you condemn in them ? And as these reproofs and censures can do them no good , so they do you much evil , by reason of them you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemned persons ; and out of your own mouths God will Judge you . For you need no other witness , than your selves in this case . Your own tongues will fall upon you . Your censures and reproofs of others , will leave you without plea , or Apologie , if you look not to your lives with greater care . And yet will you be careless still ? Fear you not the displeasure of God ? nor the wounding and disquieting your own consciences ? Surely these things are of no light value with you , if you be Christians indeed . Thirdly , You are yet further engaged to practical holiness upon the account of your brethren , who are not a little concerned , and interested therein . For if through the neglect of your hearts , your lives be defiled and polluted , this will be thrown in their faces , and many innocent and upright ones , both reproached and grieved upon your account . This mischievous effect holy David earnestly deprecated , Psal. 69.5 , 6. Oh God thou knowest my foolishness , and my sins are not hid from thee ; let not them that wait on thee , O Lord God of Hosts , be ashamed for my sake . Let not them that seek thee , be confounded for my sake , O God of Israel , q. d. Lord , thou knowest what a weak and foolish creature I am . And how apt to miscarry , if left to my self , and should I through my foolishness , act unbecoming a Saint ; how would this shame the faces , and sad the hearts of thy people ! They will be as men confounded at the report of my fall . The fall of one Christian , is matter of trouble and shame to all the rest . And when they shall hear the sad and unwelcome news of your scandalous miscarriages , ( which will certainly be the effect of a neglected heart and life ) they will say as David concerning Saul and Ionathan ; tell it not in Gath , publish it not in the streets of Askelon , &c. Or as Tamar concerning Ammon , and we , whither shall we cause our shame to go ? And for them , they shall be as the fools in Israel . Thy loose and careless life will cause them to estrange themselves from thee , and look shy upon thee , as being ashamed to owne thee , and canst thou bear that ? Will it not grieve and pierce your very hearts to see a cloud of strangeness and trouble over the countenances of your brethren ? To see your selves disowned and lightly esteemed by them ? This very consideration struck a great favorite in the Persian Court to the very heart . * It was Vstazanes , who had been Governour to Sapores in his minority . And this man for fear , denied the Christian Faith ; and complied with the Idolatrous worship of the King. And one day ( saith the Historian ) sitting at the Court-gate , he saw Simon the aged Arch-Bishop of Selucia , drawing along to prison for his constancy in the Christian Faith ; and though he durst not openly owne the Faith he had basely denied , and confess himself a Christian : yet he could not choose but rise , and express his reverence to this holy man ; in a respective and honourable salutation ; but the zealous good man frowned upon him , and turned away his face from him ; as thinking such an Apostate unworthy of the least respect from him ; this presently struck Vstazanes to the heart , and drew from him many tears , and groans ; and thus he reasoned with himself , Simon will not owne me , and can I think but that God will disclaim me , when I appear before his Tribunal ? Simon will not speak unto me , will not so much as look upon me , and can I look for so much as a good word or look from Jesus Christ , whom I have so shamefully betrayed , and denyed ? Hereupon he threw of his rich Courtly robes , and put on mourning apparel , and professed himself a Christian ; and died a Martyr . O 't is a piercing thing to an honest heart , to be cast out of the favour of Gods people . If you walk loosely , neither God nor his people will look kindly upon you . Fourthly , And lastly , Your very enemies engage you to this pure and holy life upon a double ground . You are obliged by them two waies , viz. as they are your bold censurers , and your watchful observers . They censure you as hypocrites , and will you give them ground and matter for such a charge ? they say only your tongues are more holy than other mens , and shall they prove it , from your practice ? They also observe you diligently . Lie at catch , and are highly gratified by your miscarriages . If your lives be loose and defiled , you will not only be a shame to your friends , but the Song of your enemies . You will make mirth in Hell. And gratifie all the enemies of God. This is that they watch for . They are curious observers of your goings . And that which makes them Triumph at your falls and miscarriages , is not only that deep rooted enmity betwixt the two seeds , but because all your miscarriages and evils are so many absolutions to their consciences , and Justifications ( as they think ) of their waies and practices . For look as your strictness and holiness doth as it were cast , and condemn them , as Noah , Heb. 11.7 . by his practice , condemned the world , their consciences fly in their faces , when they see your holy and pure conversations . It lays a damp upon them . It works upon their consciences and causes many smart reflections . So when you fall , you as it were absolve their consciences , loose the bonds of conviction you had made fast upon them , and now there 's matter of Joy put before them . Oh say they , what ever these men talk ; we see they are no better than we . They can do as we do . They can Cozen and Cheat for advantage . They can comply with any thing for their own ends ; 't is not conscience , as we once thought , but meer stomach and humor that made them so precise . And oh what a sad thing is this ! Hereby you shed Soul-blood . You fasten the bonds of death upon their souls . You kill those convictions , which for any thing you know might have made way to their conversion . When you fall , you may rise again ; but they may fall at your example , and never rise more . Never have a good opinion of the waies of God , or of his people any more . Upon this consideration David begs of God , Psal. 5.8 . Lead me , O Lord , in thy righteousness , because of my enemies ; ( or as the Hebrew ) my observers , make thy way straight before my face . And thus you see how your very enemies oblige you to this holy and pure conversation also . Now put all this together , and see to what these particulars will amount . You have heard how God the Father hath engaged you to this conversation purity , by his designment of your Salvation . Rewarding your obedience . His pleasure in it . His Promises to it . And his great confidence in you , that you will thus walk before him . The Lord Iesus hath also engaged you thereunto , by his death and sufferings , whereby you were Redeemed from your vain conversations . The Spirit hath engaged you by telling you plainly how much you will grieve , and wrong him , resist and quench him , if you do not keep your selves pure . Yea , you are obliged further by your selves , your clear illumination , your high profession , your many prayers and confessions , your many censures and reprehensions of others , do all strengthen your obligation to holiness . Yea , you are obliged further to this holy life , by the shame , grief , and trouble your loose walking will bring upon your friends . And the mirth it will make for , and mischief it will do to your enemies . Who will fall and break their necks , where it may be you only stumbled , and brake your shins . Who are Justified , and absolved ( as before you heard ) by your miscarriages . And now what think you of all this ? Are you obliged or not , to this purity of life ? Are all these bonds tied with such slip-knots that you can get loose , and free your selves at pleasure from them ? If all these things are of no force with you , if none of these bonds can hold you ; may it not be questioned ( notwithstanding your profession ) whether any spiritual principle , any fear of God , or love to Christ , be in your souls or no ? O you could not play fast and loose with God ; if so , you could not as Sampson snap these bonds assunder , at your pleasure . Consid. 2. Secondly , As you are more obliged to keep the issues of life pure than others are , so God hath given you greater assistances and advantages for it , than others have . God hath not been wanting to any in helps and means . Even the Heathen who are without the Gospel will yet be speechless and inexcusable before God : but how much more will you be so ! who besides their light of nature , and the general light of the Gospel , have first , such a principle put within you . Secondly , such patterns set before you . Thirdly , such an assistant ready to help you . Fourthly , so many rods at your backs to quicken you ; and prevent your wandering . If notwithstanding all these helps your live be still unholy . First , Shall men of such principles walk as others do ? Shall we lament for you as David once did for Saul , saying there the shield of the mighty was vilely cast away , the shield of Saul ; as though he had not been anointed with oyl . There the honour of a Christian was vilely cast away , as though he had not been anointed with the Spirit ? You have received an unction from the holy one , which teacheth you all things , 1 Joh. 2.20 . Another Spirit , far above that which is in other men , 1 Cor. 2.12 . And as this Spirit which is in you is fitted for this life of holiness , ( for ye are his workmanship created in Christ Iesus to good works , Ephes. 2.10 . So this holy Spirit , a principle infused into your souls , hath such a natural tendency to this holy life ; that if you live not purely and strictly you must offer violence to your own principles , and a new nature . A twofold help this principle affords you for a life of holiness . ( 1. ) First , It pulls you back from sin , as in Ioseph ; How can I do this great wickedness and sin against God! And it also inclines you powerfully to obedience . 'T is a curb to sin , and a spur to holiness . It is unpossible for all others to live spiritually and heavenly , because they have no new nature to incline them thereunto . And methinks it should be hard for you to live carnally , and sensually ; and therein cross the very bent and tendency of the new creature , which is formed in you . How can you neglect Prayer as others do , whiles the Spirit by divine pulsations is awaking and rousing up your sluggish hearts with such inward motions , and whispers as that , Psal. 27.8 . Seek my face . Yea , whilst you fell ( during your omissions of duty ) something within that bemoans it self , and as it were cryes for food , pains and gripes you , like an empty stomach , and will not let you be quiet till it be relieved . How can you let out your hearts to the world as other men do ; when all that while your Spirit is restless , and akes like a bone out of joint . And you can never be at ease till you come back to God , and say as Psal. 116. Return to thy rest , O my soul. Is it not hard , yea , naturally impossible to fix a stone and make it abide in the fluid air ? Doth not every creature in a restless motion tend to its proper Center , and desire its own perfection ? So doth this new creature also . You see how the Rivers in their course will not be checkt , but bear down all obstacles in their way & Saevior ab obice ibit . A stop doth but make them rage the more , and run the swifter afterwards . There is a Central force in these natural motions , which cannot be stopt . And the like may you observe in the motions of a renewed soul , Ioh. 4.14 . It shall be in him as a Well of water springing up . And is it not hard for you to keep it down , or turn its course ? How hard did Ieremy , and David find that work ? If you do not live holy lives , you must cross your own new nature , & violate the Law that 's written in your own hearts , and engraven upon your own bowels . To this purpose a late Writer speaks , Till you were converted ( saith he ) the flesh was predominant , and therefore it was impossible for you to live any other than a fleshly life ; for every thing will act according to its predominant principle . Should you not therefore live a spiritual life ? Should not the Law of God witten in your hearts , be legible in your lives ? O should not your lives be according to the tendency of your hearts ? thus he . Doubtless this is no swall advantage to practical holiness . But Secondly , Besides this principle within , you have no small assistance for the purity of life by these excellent patterns before you . The path of holiness is no untrodden path to you . Christ and his Servants have beaten it before you . The life of Christ is your Copy , and it is a fair Copy indeed , without a blot . Oh what an advantage is this to draw all the lines of your actions according to his example ! This glorious grand example is often prest upon you for imitation , Heb. 12.2 . Looking to Iesus , he hath left you an example that ye should tread in his steps , 1 Pet. 2.21 . His life is a living rule to his people , and besides Christs example ( for you may say who can live as Christ did ? His example is quite above us ) you have a cloud of witnesses . A cloud for its directive Use , and these men of like passions , temptations , and constitutions with you ; who have gone before you in exemplary holiness . The Holy Ghost ( intending therein , your special help and advantage ) hath set many industrious pens awork to write the lines of the Saints , and preserve for your use their holy sayings , and heavenly actions . He bids you take them for an example , Jam. 5.10 . Oh what excellent men are past on before you ! What renowned Worthies have led the way ! Men whose conversations were in Heaven , whilst they Tabernacled on earth . Whilst this lower world had their bodies , the world above had their hearts , their affections ; their actions , their designs were all for Heaven . Men that improved troubles , and comforts ; losses , and gains ; smiles , and frowns ; and all for Heaven . Men that did extract Heaven out of Spirituals , out of Temporals , out of all things ; their hearts were full of heavenly meditations , their mouths of heavenly communications ; and their practices of heavenly inclinations . O what singular help is this ! Where they followed Christ , and kept the way , they are propounded for your imitation , and where any of them turned aside , you have a mark set upon that action , for your caution and prevention . Doth any strange or unusual tryal befall you , in which you are ready to say with the Church , Lam. 1.12 . Was there ever any sorrow like unto my sorrow ? Here you may see the same affliction accomplisht in your brethren , 1 Pet. 5.9 . Here 's store of good company to encourage you . Doth the world and Devil endeavor to turn you from your duty , by loading it with shameful scoffs , or sufferings ? In this case you may look to Iesus , who dispised the shame ; and to your Brethren who counted it their honour to be dishonoured for the name of Christ , as the Original of the Text , Act. 5.41 . may be translated . Is it a dishonour to thee to be rankt with Abraham , Moses , David , and such as were the glory of the Ages they lived in ? Art thou at any time under a faint fit of discouragement ; and ready to despond under any burden ; oh how maist thou be animated by such examples , when such a qualm comes over thy heart ? Some sparks of their holy courage cannot choose but steal into thy breast , whilst thou considerest them . In them God hath set before thee the possibility of overcoming all difficulties , thou seest men of the same mould , who had the same tryals , discouragements , and fears that thou now hast , and yet overcame all . How is thy unbelief checkt when thou saist , Oh I shall never reach the end , I shall one day utterly perish . Why dost thou say so ? Why may not such a poor creature as thou art , be carried through as well as they ? Had not they the same temptations and corruptions with you ? Were not they all troubled with a naughty heart , an ensnaring world , a busie Devil as well as you ? Alas ! when they put on the divine , they did not put off the humane nature ; but complained , and feared as you do ; and yet were carried through all . Oh what an advantage have you this way ! They that first trusted in Christ , had not such an help as you . You stand upon their shoulders . You have the benefit of their experiences . You that are fallen into the last times , have certainly the best helps to holiness . And yet will not you live strictly and purely ? Will you put on the name and profession of Christians , and yet be lofty in your spirits , earthly in your designs ; neglective of duty ; frothy in your communions ? Pray from which of all the Saints did you learn to be proud ? Did you learn that from Christ , or any of his ? From which of his Saints did you learn to be earthly and covetous , passionate o● censorious , over-reaching and crafty ? If you have read of any such evils committed by them , have you not also read of their shame and sorrow , their repentance and reformations ? If you have found any such blots in their lives , it was left there designedly to prevent the like in yours . Oh what an help to holiness is this ! Thirdly , And this is not all . You have not only a principle within you , and a pattern before you , but you have also an Omnipotent assistant to help and encourage you throughout your way . Are you feeble and infirm ? and is every temptation , even the weakest ; strong enough to turn you out of the way of your Duty ? Lo , God hath sent his Spirit to help your infirmities , Rom. 8.26 . no matter then how weak you are , how many and mighty your difficulties and temptations are , as long as you have such an assistant to help you . Great is your advantage for a holy life , this way also . For ( 1. ) First , When a temptation to sin presses sore upon you , he pleads with your consciences within , whilst Satan is tempting without . How often hath he brought such Scriptures to your remembrance , in the very nick of opportunity ; as have saved you out of the temptation ? If you attend his voice , you may hear such a voice within you as that , Ier. 44.4 . Oh do not this abominable thing which I hate . What mighty strivings were there in the heart of Spira , as himself relates ? He heard as it were a voice within him saying , Do not write Spira , do not write . To this purpose is that promise , Isa. 30.20 , 21. Thine eyes shall behold thy teachers , and thine ears shall hear a word behind thee saying , this is the way , walk ye in it ; when ye turn to the right hand , and when ye turn to the left . Here you have a twofold help to holiness , the outward teaching of the Word , ver . 20. and the inward teachings of the Spirit , ver . 21. He shall say this is the way , when ye are turning aside to the right hand or to the left . Alluding to a Shepherd ( saith one ) who driving his Sheep before him ; whistles them in when he sees them ready to stray . ( 2. ) Secondly , When ye walk holily and closely with God in your duties , the Spirit incourages you to go on , by those inward comforts , sealings , and joys you have from him at such times . How often hath he entertained your souls in publick Ordinances , in private duties , with his hidden Manna , with marrow and fastness , with incomparable and unspeakable comforts , and all this to strengthen you in your way , and encourage you to hold on ? ( 3. ) Thirdly , When you are indisposed for duties , and find your hearts empty and dry , he is ready to fill them , quicken and raise them ; so that oftentimes the beginnings and end of your Prayers , hearing , or meditations are as vastly different , as if one man had begun and another ended the duty . O then what assistances for a holy life have you ? Others indeed are bound to resist temptations as well as you ; but alas , having no special assistance from the Spirit , what can they do ? It may be they reason with the Temptation a little while , and in their own strength resolve against it ; but how easie a conquest doth Satan make , where no greater opposition is made to him , than this ? Others are bound to hear , meditate , and pray as well as you ; else the neglect of these duties would not be their sin : but alas , what pitiful work do they make of it ! Being left to the hardness and vanity of their own hearts ; when you spread your Sails you have a gale ; but they lie wind-bound , heart-bound , and can do nothing Spiritually in a way of Duty . Fourthly , And lastly , to mention no more , you have a further advantage to this holy life , by all the rods of God that are at any time upon you . I might shew you in many particulars the advantages this way also , but I shall only present these three to your observation at this time . First , By these you are clogged , to prevent your straying , and wandering . Others may wander even as far as Hell , and God will not spend a sanctified rod upon them to reduce or stop them ; but saith let them alone , Hos. 4.17 . But if you straggle out of the way of holiness , he will clog you with one trouble or another to keep you within bounds , 2 Cor. 12.7 . Lest I should be lifted up , a thorn in the flesh ; a messenger of Satan was sent to buffet me . So David , Psal. 119.67 . Before I was afflicted , I went astray ; but now I have kept thy Word . Afflictions are used by God , as thorns by husbandmen to stop the gaps , and keep you from breaking out of Gods way , Hos. 2.6 . I will hedge up her way with thorns , and build a wall that she shall not find her paths . A double alusion . First , to Cattle that are apt to stray . I will hedge up thy way with thorns . Secondly , to the Sea which is apt to over-flow the Country , I will build a wall to prevent inundations . Holy Basil was a long time sorely afflicted with an inveterate head-ach , he often prayed for the removal of it ; at last God removed it , but in the room of it he was sorely exercised with the motions and temptations of Lust ; which when he perceived , he heartily desired his head-ach again , to prevent a worse evil . You little know the ends and uses of many of your afflictions . Are you exercised with bodily weaknesses , it 's a mercy you are so ; and if these pains and infirmities were removed , these clogs taken off ; you may with Basil wish for them again to prevent worse evils . Are you poor ? why , with that poverty God hath clogged your pride . Are you reproached ? with those reproaches God hath clogged your ambition . Corruptions are prevented by your afflictions . And is not this a marvelous help to holiness of life ? Secondly , By your afflictions your corruptions are not only clogged , but purged . By these God drys up and consumes that spring of sin , that defiles your lives , Esa. 27.9 . By this therefore shall the iniquity of Jacob be purged ; and this is all the fruit to take away sin . God orders your wants to kill your wantonness . And makes your poverty poison to your pride . They are Gods Physick , to purge ill humours out of your souls . When they fall by the sword , and by famine , and by captivity , and by spoil , it is to try them and to purge them , and to make them white . They are both purges and Lavatories to your souls . Others have the same afflictions that you have , but they do not work on them as on you ; they are to you as fire for purging , and water for cleansing ; and yet shall not your lives be clean ? It 's true ( as one well observes upon that place of Daniel ) Christ is the only Lavatory , and his blood the only fountain to wash away sin . But in the virtue and efficacy of that blood sanctified afflictions are cleansers , and purgers too . A Cross without a Christ never made any man better ; but with Christ , Saints are much the better for the cross . Hath God as it were laid you out so many daies and nights a whitening ; and yet is not the hue of your conversation altred ? Hath he put you so many times into the furnace , and yet is not your dross separated ? The more afflictions you have been under , the more assistance you have had for this life of holiness . Thirdly , By all your troubles God hath been weaning you from the world , the lusts , loves , and pleasures of it ; and drawing out your souls to a more excellent life and state than this . He makes your sorrows in this life , give a lufter to the glory of the next . Who ever hath , be sure you shall have no rest here ; and all that you may long more ardently for that to come . He often makes you groan being burdened , to be cloathed with your house from Heaven , 1 Cor. 5.4 . And yet will you not be weaned from the lusts , customs , and evils of it ? Oh what manner of persons should you be for heavenly and holy conversations ? You stand upon the higher ground . You have as it were the wind and tide with you . None are assisted for this life , as you are . Put all this together , and see what this second argument contributes towards your further conviction , and perswasion to holiness of life . Have you received a supernatural principle fitting you for , and inclining you to holy actions , resisting and holding you back from sin ? Hath God also set before you such eminent patterns to encourage and quicken you in your way ? Doth the Spirit himself stand ready so many waies to assist and help you in all difficulties , That bloody Tyrant was convinced in his conscience of the worth and excellency of that servant of God , and was forced to reverence him for his holiness . So Darius , Dan. 6.14 , 18 , 19 , 20. What conflicts had he in himself about Daniel whom he had condemned , his conscience condemned him , for condemning so holy and righteous a person . Then the King went to his Palace , and passed the night in fasting ; neither were instruments of Musick brought before him , and his sleep went from him . He goes early in the morning to the D●n . and cries with a lamentable voice , O Daniel servant of the living God. How much is this for the honour of holiness , that it conqu●rs the very persecutors of it ; and makes them stoop to the meanest servant of God! 'T is said of Henry the second of France , that he was so daunted by the heavenly Majesty of a poor Tayl●r that was burnt before him , that he went home sad , and vowed that he would never be present at the death of such men , any more . When Valence the Emperour came in person to apprehend Basil , he saw such Majesty in his very countenance , that he reel'd at the very sight of him ; and had fallen backward to the ground , had not his servants stept in to support him . O holiness , holiness thou art a conquerour . So much as you shew of it in your lives , so much you preserve your interest in the consciences of your enemies . Let down this , and they despise you presently , Fifthly , And lastly , God will use the purity of your conversations to Iudge and convince the world in the great day . 'T is true the world shall be Judged by the Gospel , but your lives shall also be produced as a Commentary upon it , and God will not only shew them by the Word how they ought to have lived , but bring forth your lives and waies to stop their mouths , by shewing how others did live . And this I suppose is intended in that Text , 1 Cor. 6.2 . The Saints shall Iudge the world , yea , we shall Iudge Angels , that is , our examples are to condemn their lives and practices , as Noah , Heb. 11.7 . is said to condemn the world by building the Ark , ( i. e. ) his faith in the threatning , and obedience to the command , condemned their supineness , infidelity , and disobedience . They saw him every day about that work , diligently preparing for a deluge , and yet were not moved with the like fear that he was ; this left them inexcusable . So when God shall say in that day to the careless world , did you not see the care , and diligence , the holy zeal , watchfulness , and self denial of my people , who lived among you ? How many times have they been watching and praying when you have been drinking or sleeping ! Was it not easie to reflect when you saw their pains and diligence ; have not I a soul to look after as well as they , a Heaven to win or lose , as well as they ? Oh , how speechless and inexcusable will this render wicked men , yea it shall not be only used to Judge them , but Angels also . How many shocks of temptations have poor Saints stood ; when as they fell without a Tempter . They stood not in their integrity , though created in such excellent natures ; how much then are you concerned on this very account also , to walk exactly ! If not , instead of Judging them , you shall be condemned with them . And thus you see what use your lives and actions shall be put to , and are these inconsiderable uses ? Is the winning over souls to God a small matter ? Is the salving the honour and reputation of godliness a small matter ? Is the encouraging the hearts , and strengthening the hands of Gods poor Ministers amidst their spending killing labours a small matter ? Is the awing of the consciences of your enemies , and Judging them in the last day a light thing ? Which of these can you call so ? O then since you are thus obliged to holiness of life . Thus singularly assisted for it : and since there are such great dependencies upon it , and uses for it both now and in the world to come ; see that ye be holy in all manner of conversation . See that as ye have received Christ Iesus the Lord , so ye walk in him . Alwaies remembring that for this very end Christ hath redeemed or delivered you out of the hands of your enemies , that you might serve him without fear in righteousness and holiness all the daies of your lives , Luk. 1.74 , 75. And to how little purpose will be all that I have preacht , and you have heard of Christ , if it be not converted into practical godliness ? This is the scope and design of it all . And now Reader , thou art come to the last leaf of this Treatise of Christ , it will be but a little while and thou shalt come to the last Page or Day of thy life ; and thy last moment in that day . Wo , to thee , wo and alas for ever , if interest in this blessed Redeemer be then to get . The world affords not a sadder sight , than a poor Christless soul shivering upon the brink of Eternity . To see the poor soul that now begins to awake out of its long dream , at its entrance into the world of reallities , to shrink back into the body , and cry , O I cannot , I dare not die . And then the tears run down . Lord , what will become of me ? O what shall be my eternal Lot ? This I say , is a sad sight as the world affords . That this may not be thy case , relfect upon what thou hast read in these Sermons ; Judge thy self in the light of them . Obey the calls of the Spirit in them . Let not thy slight and formal Spirit float upon the surface of these truths , like a feather upon the water ; but get them deeply infixed upon thy Spirit , by the Spirit of the Lord ; turning them into life and power upon thee . And so animating the whole course and tenour of thy conversation by them , that it may proclaim to all that know thee , that thou art one who esteemest all to be but dross , that thou maist win Christ. FINIS . An Alphabetical Table , Referring to the Principal things contained in this Treatise . A. ABilities of men to use Gods means what , and how far . page 122 , 123. Abuse , Christ abused in a Court of Iudicatute . p. 313 , 314 , &c. Accessories to the Saints happiness what . p. 187 , 188. Accommodation of the body , a Snare to the soul. p. 557. Adoption , Civil and Spiritual . p. 180. Adoration of Gods Iustice and Mercy in Christs death . p. 475 , 476 , 381. Advancement of the humane nature by its Vnion with the second Person . p. 57. Adversaries to the Vnion of the two natures in Christ who , and how . p. 58 , 59. Affections , how moved by remembring Christ. p. 270 , 271. Afflictions , four things to be studied in them , p. 220. how they provoke to holiness . p. 622. Agonies of Christ in the Garden whether preternatural , p. 288. the cause of it . p. ibid. Amyntas his intercession for his Brother Aechylus . p. 156. Appetite , wanton Appetites reproved . p. 473. Apollogy , none left to them that perish under Gospel-offers . p. 231. and p. 46 , 47. Apostolical dignity what it was . p. 298. Aptitude of the Sacrament to refresh the memory of Christ. p. 272. Articles of peace with God what they are , p. 532. how sad not to be comprized in those Articles . p. 533. Arraignment of Christ at Pilats bar , an evidence believers are never cast at Gods bar . p. 324 , 325. Ascension of Christ to Heaven opened , p. 563. the terms of Christs Ascension , p. 564. the reason and ends of it . p. 568 , 569. Ascriptions of Praise to Christ for all our mercies , how reasonable . p. 92 , 93. Assumption of our Nature , opened . p. 52. our nature was Assumed integrally , p. 55. And with all its natural infirmities , ibid. Reasons of Christs Assuming our Nature . p. 58. B. BElievers are warranted , and incouraged to commit their soul into Christs hands at death . p. 493. Believers under highest obligations to set then selves apart for Christ. p. 75 , 76. Believers immediately received into glory upon their dissolution , p. 437. Four Arguments to evince it . p. 438 , 439. Blaspheamous suggestions , and how best cured . p. 246. Blood of Christ of infinite value , p. 348. How it cools and cases a distressed Conscience , p. 348. How sad to have it cry against us . p. 160. Bodies of Saints intended to be made glorious pieces , and how that appears , p. 63. Bodies of Saints , how to be disposed , used and ordered , p. 556. The due honour of our bodies to be preserved , and why . p. 556. Bosom of God , what is , and what is not there . p. 19 , 20. Breach made between us and God by sin , how dreadful . p. 86. Bread , the excellency of it . p. 267. Burden of Christs sufferings , how great it was . p. 465 , 466 , 467. Burial , Christs dead body , had a decent though not a pompous Burial , p. 506. Three Reasons why Christ must have a Burial , p. 508. Christs Burial obscure as to the manner of its performance by his friends , p. 509. Christs Funeral is adorned by several famous miracles from Heaven , p. 510. Decent and mournful Burials laudable among Christians . p. 514. C. CAre of Christ over his Church and Ministers , p. 121. His Care for it manifest in Sacramental appointment many wayes . p. 273. Care of Christ for his natural relations . p. 418 , 419. Change made by death very great . p. 495. Children how dear to Parents , p. 420. Nothing of Christ in rebellious Children , p. 424. Five Queries to convict such , p. 425. Six Considerations to humble disobedient Children , p. 426. And Chidren presented with a famous pattern , p. 419. Conscientious Children to be incouraged , p. 428 , 429. Christ , an invitation to Study him . p. 9 , 10. Christs delights in the Fathers bosom infinite . p. 17 , 18. Christ had no sorrows or wants in the Fathers bosom . p. 15 , 16. Christs self-denyal in leaving the Fathers bosom for us . p. 20. Christs excellency . p. 9. Christ made flesh , what it imports . p. 51 , 52. Christ is true God. p. 100 , 101. Christ the Original of all light , p. 101. The first receptacle of all power , p. 101. The manner of his providential influence . p. 214 , 215. Christ is most excellent soul-food , p. 272. Christ , and his blood never grow stale , p. 278. His love beyond all comparison . p. 274. Christ hath finished redemption work , p. 482. How he hath wrought it out in six particulars , p. 481 , 482. a Character of Christs excellency . p. 512 , 513. Christs glorious Majesty . p. 581 , 584. Church safe , and why . p. 583. Circumcision a great abasement to Christ and that two wayes . p. 237 , 238. Comfortable indeed that he who assumed our Nature is God. p. 63. Company , the very best sometimes a burden . p. 290. Commission of Christ great security to our faith . p. 63. Committing the soul to Christ implyes six great things in it , p. 494 , 495. Seven excellent grounds of encouragement to this last , and great work , p. 496 , 497 , 498. The Concourse , or co-operation of both Natures in Christs Mediatory works . p. 90. Confession , when , and why our duty . p. 316 , 317. Confidence in men a folly . p. 309. Conscience how overborn by fleshly interests , p. 323. Rules to prevent it , p. 323. It s inward troubles dreadful . ibid. Consecration of Christ , what it is . p. 71 , 72. Constancy in Religion urged . p. 363. Content with our present state how rational . p. 188. Court , that tryed Christ had no authority so to do . p. 314. Covenant of Redemption , p. 26 , 27. The Form , Foederates , and performance of that Cevenant opened , p. 27 , 28. The new Covenant , how Christs death confirmed and ratified it . p. 536 , 537. Cross of Christ , three sweet considerations to bear it cheerfully , p. 351 , 352. The Cross of Christ a dignified Cross. p. 364. Cup : What it signifies in Scripture , p. 284. What the passing of it is . p. 284 , 285. Curse , that may prove the soarest curse from which men promise themselves much content . p. 307. D. DEath fairly overcome , and that in its own territories , by the Resurrection of Christ. p. 553. Death of the Cross , what it was , opened in six properties , p. 343 , 344 , 345. The manner of Crucifying , p. 346 , 347. Why Christ was Crucified . p. 347 , 348. Death , Christ chose to meet it in a praying posture , p. 281 , &c. Christs Death the worst death for kind . p. 344. Death , not to be feared by believers , p. 555. Their duty to long for it , p. 188. Souls not ordinarily wrought on at Death , p. 442. Choice encouragements to believers against the fear of Death , p. 518 , 519. Delight of Christ in the Fathers bosome how great , pure , and constant , p. 17. How transcendent to all other delights in the World. p. 18 , 19. Defect . The finishing of Christs work , how great a relief against the defects that attend our works , p. 484. Deliverance from wrath obtained by Christ , is free , full , peculiar , wonderful , p. 524. Three signes of a soul delivered from wrath to come . p. 528 , 529. Desersion , Christ deserted by his Father in time of greatest need . p. 449. Desersions either absolute , or respective , ibid. Respective Desersions of four sorts , p. 450. How Christ was not Deserted , opened in six particulars , p. 450. In what sense Christ was deserted , opened in five particulars , p. 451 , 452. Two special ends of Gods forsaking Christ , p. 453. Christs Desersion more afflictive than all his other Sufferings , five Reasons for it , p. 455 , 456. Every time we sin we deserve to be eternally deserted . p. 455. Desersion the greatest misery . p. 456. Christs desersion the believers comfort . p. 457. Despising Christ how intollerable to the Father . p. 46 , 47. Dying Parents presented with a pattern . p. 262 , 263. Dignity of Christ proclaimed and defended by one of his greatest enemies . p. 358. The Doctrine of Christ the most excellent doctrine , p. 3 , 4 , 5. It s knowledge sufficient to our salvation . p. 7. Doctrines what the proper test of them . p. 107. Duties , even the best need Christs Sacrifice to procure their acceptance . p. 1●8 . Duties of Children to their Parents , in six particulars opened . p. 420 , 421. E. EMpty , they that are full of grace , may be empty of the Creature . p. 244 , 245. Ends of Christs death are principally four , what they are , opened at large . from p. 523. ad 540. Enemies of Christ objects of pity , p. 406. They that continue so perish inexcusably . p. 410. Enemy , how dreadful an enemy God is . p. 533 , 534. Enemies of Saints not to be feared . p. 583 , 584. Engage , when men first engage in a way of sin , they know not where they shall stop , p. 306. How dangerous to Engage against persons or wayes till satisfied they are wicked . p. 406. Entertainment of Christ in Heaven most magnificent and glorious . p. 566. Errors about the Messiah which blinded the Iews in his day , p. 403 , 404. Six Errors about the Hypostaticat Vnion . p. 58 , 59. Esteem of Christ for believers great . p. 35. Evening , to find mercy in the Evening of our life , how great a mercy . p. 444. Evidences , five Evidences of our Resurrection to eternal life . p. 558 , 559. Evidences , that Christ hath compleated , and finished Redemption work . p. 482 , 483. Exaltation of Christ , how he is to be considered therein , p. 540. What were the grounds of it , p. 540. What the Comforts resulting from it . p. 541. F. FAith , the necessity of it to pardon and peace , p. 135 , 136. It s power to thaw , and melt the heart , p. 335. Heart melting acts of faith , p. 336. How it appears that Faith is a rarity in the World. p. 338. Faith , the proper instrument to raise affections . p. 339. Father ; how astonishing his love was , in giving Christ for us , p. 42 , 43. How strongly he willed our Salvation . ibid. Fear , of Creatures how expelled . p. 218. Forgetfulness of Christ , foreseen by him , p. 275. What an evil to forget Christ. p. 275. Forgiveness with God for the worst of sinners demonstrated . p. 348 , 349. To Forgive Enemies , and beg forgiveness for them is Christ like , p. 411 , 412. What fraternal Forgiveness is not , p. 411 , 412. What it is , p. 412 , 413. The excellencies of it . p. 413. Forgiveness is with God for such as persecute Christ and his wayes ignorantly , p. 407. What divine Forgiveness is , p. 407. four Arguments to prove the possibility of Forgiveness to the penitent sinner , p. 408 , 409. The certainty of pardon for humbled sinners . p. 409. Forerunner , in what sense Christ is so . p. 565. Forsake , God may for a time forsake his dearest Children , p. 449. A two-fold admonition for such a time . p. 460 , 461. Foundation , what cause all possessors have to examine it . p. 332 , 333. Friend , Christ betrayed by a pretended Friend . p. 297. Future state of happiness , or misery after this life : evinced by five Arguments . p. 433 , 434 , 435. G. GEthsemane , what it signifies , and where that Garden is Scituate . p. 282. Gift , Christ the best gift that ever God gave . p. 39 , 40. Given , how Christ was given by the Father , p. 40 , 41. How the Giving of Christ was the highest manifestation of the Fathers love . p. 42 , 43. God , What hand he hath about sin . p. 342. Gospel falsly charged , as the cause of discord . p. 404. Government of Christ how sad and dangerous to refuse it , p. 202. Our great concernment to understand whose Government we are under . p. 203. Grace , one drop of it , better than a Sea of gifts . p. 308. Grave , a believer carries six incomparable priviledges with him to the grave , and what they are . p. 518. Great , and learned men greatest enemies to Christ. p. 316. H. HAnd of God , what it is . p. 492.577 . Happiness of Saints , objective , subjective , and formal , what , and how they differ . p. 185 , 186. Heart of Christ heavy at his death should make ours the lighter when we dye , p. 293. Hardness of Heart , how dangerous a symptome , p. 338. Brokenness of heart how great a mercy . p. 339. Heaven , will be surprizingly glorious to believers . p. 439 , 440. Hell , the terrour of it . p. 472. Holiness of God the rule and pattern of our Holiness in four particulars . p. 80 , 81. Holiness is the Image and glory of God. p. 535. Holiness , the souls chief beauty . ibid. Holiness the best evidence for Heaven . p. 80. Holiness , a spring of comfort in the way to Heaven , p. 535. Awful Majesty in holiness . p. 627. Holiness , the discriminating mark . p. 607. Holiness urged upon the redeemed by many great Arguments . p. 602. ad finem . Honour , how Saints are engaged to honour Christ , p. 233. Four special wayes of honouring Christ. p. 233 , 234. Hour . The ninth hour what it was , and how the day was divided by the Iews . p. 447. Humiliation of Christ , when it began and ended . p. 454. I. A Dreadful Jar betwixt God and us , evinced by Christs Mediation . p. 86. Jealous , what cause professours have to be so . p. 377. Ignorance of Christ , matter of humiliation , p. 8. Natural Ignorance of men implyed in Christs Prophetical office . p. 100. Ignorance , the cause of enmity to Christ , p. 402. Two sorts of ignorance . ibid. Ignorant , incouraged to wait on Christ on three grounds , p. 121 , 122. Reasons why the Iews were Ignorant , who Christ was , though heard his Miracles . p. 40. Illustrations of the Mystical Vnion . p. 57. Imitation of Christ pressed . p. 76 , 77. Implacable spirits opposite to Christ. p. 410. Importunity in prayer warrantable . p. 261 , 262. Impossibility of salvation to them that know not Christ. p. 189 , 190. Impotency of man to reconcile himself . p. 177. Infidelity , how unreasonable . p. 63 , 64. Infirmities of our nature tenderly sensed by Christ. p. 62. Ingratitude of the World to Christ how vile . p. 242. Inheritance purchased by Christ what , and how great , p. 183 , 184. How needful to clear our title to this inheritance . p. 191 , 192. Innocency of Saints will be vindicated . p. 366. Institution of Ordinances Christs prerogative . p. 266. Instruments used by Christ in governing the World. p. 213. Intercession of Christ most valid , p. 157. What Christs Intercession is , p. 154 , 155. By what acts he performs it , p. 156. Whether it be vocal , or only efficacious , p. 156. The potency of his intercession proved by divers considerations . p. 158. Interposition of our selves betwixt Christ and his dishonour how reasonable , what Jerome and Bernard said in the case . p. 94 , 95. Interest in Christ our great concernment . p. 558 , 559. Judas , who and what he was , p. 298. What the true motives that instigated him to that sin were . p. 301. Judas his fearful end . p. 302. Judgement , committed to Christ , p. 589. Evidences of a Judgement to come , 590 , 591. What a great day it will be , and why , p. 592. The properties of it , p. 592 , 593. It is for Christs honour , 595. Four Inferences from it . p. 596 , 597. Justice it self discharges the believer . p. 176. and p. 596. K. KIng , what manner of King Christ is to the Saints . p. 205.206 . Kingly power of Christ exercised over believers . p. 196 , 197. Kingdom of Christ in the soul how obtained , p. 195 , 196. How Christ administers his spiritual Kingdom opened in five acts thereof , p. 197 , 198. Spiritual priviledges of Christs Kingdom , p. 201 , 202. Five discoveries of our subjection to Christs Kingdom , p. 203 , 204. Know , some know Christ , yet as to themselves better they did not . p. 8. Knowledge of Christ the very kernel of Scripture , p. 3 , 4. His Knowledge fundamental to all graces , duties and comforts . p. 4 , 5. Knowledge of Christ very profound , noble and sweet , p. 5 , 6. It s preferrence to all other Knowledge in divers respects , opened . p. 6 , 7. Knowledge of Christ not to be concealed by thy dispensers of it , p. 11. To whom we must go for knowledge , p. 107. Eminent knowledge , how it aggravates sin . p. 304. L. LAw , what need to pray for good Laws , and good Executioners of them . p. 322. Laziness in prayer , condemned . p. 292. Leaving , our fears of God final leaving us , how cured . p. 457. Life , how Christ was humbled in his life opened in divers particulars . p. 237 , 238. Light , divine light infused by Christ , p. 102. Three excellent properties of it , p. 118. Three great differences betwixt common , and saving light , p. 123 , 124. A Caution against unthankfulness for , and abuse of light . p. 125. Little words , yea Syllable and Letters , how great a weight may hang on them . p. 53. Lives , their preservation the effect of Christs care , and watchful providence . p. 216. Love , how worthy Christ is of our love , p. 21. Wherein Gods love was chiefly manifested , p. 88 , 475. The love of the Father and Son , not to be compared but admired , p. 66. Christs love to the Saints the fairest pattern , p. 79. The ardency of Christs love to Sinners , p. 88. Saints obliged to love Christ , p. 233. The great evidence of the strength of Christs love . p. 225 , 226 , &c. M. MArks of persons given by the Father to Christ , p. 36. Five marks to discover the Subjects of Christs Kingdom , p. 203 , 204. no marks of grace more dangerous , than those that come nearest true ones . p. 333. Mediator , Christ is so according to both his natures , p. 90. What the import of the word is , p. 84 , 85. Five things implyed in Christs being a Mediator , p. 86 , 87 , 88. Christ the true , and only Mediator , evinced by three arguments , p. 89 , 90. How dangerous to joyn any other Mediators with Christ. p. 92. Meekness under abuses Christ like , p. 411. How dangerous to abuse meek spirits , p. 415. A pattern of meekness proposed . p. 416. Mercies of believers brought forth with great difficulty . p. 354. Ministers , the best rule to measure them , and their doctrine by , p. 108 , 109. A serious Caution to Ministers , p. 10 , 11. How dangerous to despise Christs Ministers , p. 64 , 65. How daring a sin to invade the office of the Ministry , and why God permits it , p. 65. Necessity of of a standing Ministry urged , p. 104 , 105. Ministers their test , and essential qualifications in six particulars . p. 108 , 109. Misery of the ignorant opened in divers particulars . p. 119 , 120. Moses and Christ compared . p. 97. N. NAture , our nature not united to Christ consubstantially , Physically , or Mystically . p. 53 , 54. Necessary , the finishing of Redemption work by Christ necessary , on a threefold account . p. 480 , 481 Necessity of a Priest evinced . p. 131. Night , Christs last night on earth how employed . p. 266 , 28 , 283. O. OBedience to Christ must be universal . p. 98 , 99. Obedience to Christ evidential of our interest in him . p. 203 Oblation of Christ , the fountain of our best mercies , p. 150 , 151. The matter of Christs Oblation , his own soul and body , p. 141 , 842. The preciousness of that Oblation . p. 142. Obligations to holiness from God the Father . p. 604. Obligations to holiness from Christ. p. 608. Obligations to holiness from the spirit . p. 609. Obligations from our selves . p. 611 , 612. Obligations from our enemies . p. 615. Offices , what offices Christ was sealed to . p. 68 , 69. Old men in an unconverted state objects of great pity . p. 445. Opposition to Christ knowingly how dreadful . p. 405. Ordinances of Christ , the great efficacy , and whence it arises , p. 66. No power to operate on the heart in themselves . p. 115 , 116. Ordinances not to be despised . p. 64 , 65 , 571. Overplus of merit in Christ satisfaction . Whence that overplus is . p. 181 , 182. P. PAin , there may be much pain , but no curse in a believers death . p. 351. Pains of Christ how great on the Cross , p. 466. Christs pains in three respects greater than what the damned feel in Hell. p. 468. Pardon , God no loser in pardoning the greatest of sinners . p. 176. Parents , prayers for their Children how beneficial . p. 262 , 26● . Patience of Christ , almighty patience , p. 388 , 389. Excellent properties of patience , p. 389 , 390. The grounds and reasons of Christs patience , 391 , 392 , 393. Eight excellent helps to patience . p. 394 , 395 , 396. Pattern , Christs desertion , the pattern of ours , in six respects . p. 457 , 458. Patterns of holiness , who are so . p. 628. Perfection twofold , Subjective , and Effective , both found in Christ. p. 479 , 480. Persecution followed Christ from the Cradle to the Cross , p. 237. The greatest piety exempts not from it , p. 244. Person of Christ extraordinary . p. 73 , 74. Pilate who , and what he was . p. 318. Policy of Satan in chusing instruments . p. 309. Poverty of Christ how great . p. 239 , 240. Prayer , a proper means to increase knowledge . p. 107. Prayers of Saints presented by Christ , p. 157. Christs last prayer what it was , for the matter of it . p. 285 , 286. What for quality , p. 286 , 287. A singular relief against troubles , to pray . p. 289. Predication of the properties of each nature in concreto , proper . p. 57 , 58. Preferment spiritual by union with Christ. p. 21. Priesthood of Christ implyes six things . p. 128 , 129. Priesthood of Christ defined , p. 130. The necessity of Christs Priesthood evinced upon a double ground , p. 131 , 132. He appears before God for us . p. 168. Prejudices against Religion for its professors sake how un●ust . p. 308. Price , what Christs death being so called , implyes . p. 166. Properties of each nature distinct , notwithstanding the hypostatical union in Christ. p. 56. Prophet , Christ is so , p. 97 , 98. Two parts of Christs prophetical office , p. 96. The internal and principal part of it opened . p. 113 , 114 , &c. Prosperity , the ready way to attain it , p. 219. Five things to be studied in it . p. 220 , 221. Proverb of Sparta , p. 419. Iewish Proverb . p. 239. Proverb used in Gallens time . p. 364. Providence , its general influx on all creatures and their motion , p. 209 , 210. Christ rules the providential Kingdom by seven acts , p. 210 , 211. Its over-ruling wicked counsel . p. 211 , 212 , & 361 , 362. Purchase , Christs blood purchased a rich inheritance for the Saints . p. 180 , 181. Q. SIX Questions opening the difference betwixt suffering for Christ in this world , and for sin in that to come . p. 526. R. REconciliation with God , its nature , medium , continuation , properties and terms , opened , p. 530 , 531. Why effected by Christs death . ibid. Redemption of souls costly . p. 175. Rejecting knowledge how dangerous . p. 11. Rejecting Christ most fatal . p. 91 , 92. Relation of Christs sufferings to us . p. 168. Religion , Christian Religion incomparably sweet , and satisfying to the Conscience , p. 134 , 135. What cause men have to bless God for it . ibid. Remembrance of Christ what it is , opened at large , p. 269 , 270. Two sorts of it , ibid. What it includes , p. 270 , 271. The usefulness of remembring Christ. p. 277 , 278. Rest , no expectation of resting , till we have done working , and sinning , p. 586. Four things break a Saints rest on earth . p. 587. Resurrection of Christ the certainty of it , p. 546. The absurdities following the denyal of it , p. 546. The manner of his Resurrection opened in many particulars , p. 547 , 548 , &c. Christs Resurrection was the Resurrection of the Saints head and representative . p. 549. Resurrection of Saints the effect of Christs Resurrection , three wayes , p. 550 , 551. The agreement of our Resurrection with Christs opened in five particulars . p. 551 , 552 , 553. Retracting what we have professed or done for Christ condemned by Pilates example . p. 363. Revelations of Gods will by Iesus Christ various , p. 101. Gradual , p. 102. Plain , p. 103. Powerful , p. 103. Affectionate , p. 104. Pure , p. 104. Perfect . p. 104. Righteousness , how dangerous to joyn any thing of our own with Christs Righteousness in point of Iustification . p. 177. S. SAcrament a special pledge of Christs care and love . p. 273. Sacrament seasons , heart melting seasons . p. 276. Sacramental Bread and Wine , whence their excellency . p. 267. Saints , their security for salvation ; from whence it is . p. 262 , 263. Sanctification of Christ respects us , p. 74 , 75. Our Sanctification the best evidence of our interest in a sanctified Iesus . p. 80 , 81. Satisfaction to God necessary to our reconciliation , p. 131. God stood upon full satisfaction , p. 131. No meer man can satisfie God , p. 132. Christs death made full satisfaction for sin , p. 167. What divine satisfaction is , p. 168. Five things imported in the satisfaction of Christ , p. 168 , 169 , 170. Errors about the satisfaction of Christ refuted , p. 171 , 172. Divers objections , 173 , &c. of the Socinians answered about it , p. 172 , 173 , 174. All thoughts of satisfying God by our selves to be abandoned . p. 177. Sealing of Christ , what it imports , p. 69 , 70. How God the father sealed him , p. 70 , 71. Why Christ must be sealed before he would act as Mediator , p. 62 , 63. How many wayes the Spirit seals us , p. 67. His sealing us an evidence of Christs being sealed for us . p. 67. Security of believers argued from Christs Mediation . p. 93. Self-denyal of Christ for us . p. 20. Self-denyal for Christ how reasonable . p. 22. Sentence given against Christ what it was , Opened in six particulars , p. 319 , 320. In what manner Christ received his Sentence . p. 321. Services accidentally done for Christ unacceptable . p. 362. Signes in the Sacrament of the Supper are of three sorts . p. 272. Sin , an infinite evil in it ; and how that appears , p. 174. The horrid nature of sin opened , p. 470. The deep pollution of sin . p. 174. Sitting at Gods right hand , what it imports opened in seven particulars , p. 578 , 579 , 580. The Saints sitting with Christ , what an advancement to them , p. 582. Christ to be eyed in prayer as sitting at Gods right hand , p. 584. Christ did not sit , till he had finished his work , Nor must we . p. 586. Society , we may have with such here , whom we shall have no Society with in Heaven . p. 309. Sorrow , what it is . p. 329. Sorrow distinguished into habitual , actual , natural , supernatural . p. 330. Souls , how precious they are , p. 440. Their sympathy with their bodies and their body with them . p. 470. Spirit , weighty considerations to keep Saints from grieving the Spirit . p. 572. Stoop , how low a stoop Christ made to recover us . p. 224 , 225 , 226. Substance of Christs Mediatory Kingdom and the manner of administration distinguished . p. 159 , 160. Substitution of Christ in our room as our Sacrifice necessary , p. 159 , 160. The excellency and eternal efficacy of this Sacrifice , opened , p. 140 , 141 , 142 , 143 , &c. Success of Christs interest in the world unquestionable . p. 366. Surety , Christ is so , and what his being so imports . p. 85 , 86. Sufferings of Christ how great , p. 466. They may affect natural hearts , for three Reasons . p. 330 , 331. Sufferings for Christ how glorious . p. 526 , 527 , 58● . Sympathy of Christ with all that were burdened with sin , or sorrow . p. 241 , 242. T. TEars , what they are , p. 329. A double fountain of tears opened . p. 330. Temptations of Christ , fierce , various , and tedious , p. 240 , 241. The great relief in temptation , p. 246. Suitable temptations greatly hazard our ruine . p. 305 , 306. Thief on the Cross , his wonderful conversion , p. 442 , 443. his example incourages none to delay conversion . p. 443. Thirst ▪ proper and figurative . p. 464. Thirst a great affliction , p. 464. Christs thirst attributed to a double cause . p. 466. Thirst in Hell , what it is , p. 472. Saints shall never thirst in Heaven . p. 473 , 474. Throne , how the Saints are confessors with Christ upon his throne . p. 628. Time , the preciousness of it , and whence it results . p. 435 , 436. Title , affixed to the Cross of Christ , what it was , opened in six properties of it , p. 358. The providence of God in the draught of Christs title remarkable in five things . p. 360 , 361. Tryal of Christ for his life , how managed , p. 313. The inhumanity thereof , p. 313 , 314. No man knows his own spiritual strength till it be put to the tryal . p. 380. 381. Trust , The Father and Son mutually trust each other , p. 33. All our concerns to be trusted in the hands of Christ. p. 219 , 220. Trust in man how vain and foolish . p. 309. V. THE Vicegerency of Christs sufferings . p. 168. Understanding what it is , and how opened , p. 112 , 113. The proper office of Christ , p. 114. Four things implyed in opening the understanding , p. 114 , 115 , 116. Opening the understanding effected instrumentally by the word and spirit . p. 117. The Union personal is extraordinary , p. 54 , 55. How conserved when Christ was in the grave , p. 57. How needful it is that Christ have union with our persons as well as natures . p. 61. Unprincipled professors will become Apostates . p. 305. Unbelievers , where death will land them . p. 440. Upbraid , how those that perish under the Gospel will be upbraided by Iews Pagans and Devils . p. 231 , 232. Uses , that God will make of the Saints example in the day of judgement , p. 628. Four uses he makes of it in this world . p. 624 , 625 , 626. W. WEak ones incouraged from Christs Prophetical office . p. 106. Weak Christians assisted may out act the strongest . p. 514. Weanedness from the world how effected . p. 188 , 189. Will and Testament of Christ what . p. 536. Will of Christ , what it contains for believers . p. 537. Wisdom of God , what a monument it hath raised to it self in our Redemption . p. 60. Witnesses suborned against Christ , and that by a Court of Iudicature . p. 314. Work , The work Christ finished a most difficult work , p. 480. A precious work , ibid. How Christ finished this work opened in four particulars , p. 481. Christs work in us will be finished , and how that can be evidenced , p. 486. How necessary is a working life for God. p. 487. Christians must finish their work as Christ did his , p. 488 , 489. Three rousing Considerations to such whose work is not finished when they dye as Christs was . p. 490. World , what a potent Conquerour . p. 307. Wrath of God , how dreadful , p. 288 , 293. Christs soul felt the wrath of God , the aggravated wrath of God , p. 497 , 468. How Christ delivered the Elect from it . p. 524. Y. YOung ones exhorted to begin with God betimes , p. 445. Six arguments to perswade to Religion in youth . p. 446. Z. ZAleucus his famous example of Iustice mixt with mercy . p. 175. FINIS . Notes, typically marginal, from the original text Notes for div A39663-e350 * Doct. Thomsons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag 91. Ep. S.R. Notes for div A39663-e970 Mr. Baxters Directions to the Converted for their establishment . p. 96. Ordo est mater memoriae . * Mr. Wall 's None but Christ. † Mr. Isaac A●bros . h●s Looking to Jesus . Seneca . Quam multi saptissent , nisi se prius s●pere p●tassent . Seneca . ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mr. S. R. Dabi● posterior aetas tractabiliores fortè animas , miti●ra pectora quàm nostra habent secula . Arit . Probl. Notes for div A39663-e9940 Serm. 2. Serm. 3. Serm. 4. Serm. 5. Serm. 6. Serm. 7. Serm. 8. Serm. 9. Serm. 10. Serm. 11. Serm. 12. Serm. 13. Serm. 14. Serm. 15. Serm. 16. Serm. 17. Serm. 18. Serm. 19. Serm. 20. Serm. 21. Serm. 22. Serm. 23. Serm. 24. Serm. 25. Serm. 26. Serm. 27. Serm. 28. Serm. 29. Serm. 30. Serm. 31. Serm. 32. Serm. 33. Serm. 34. Serm. 35. Serm. 36. Serm. 37. Serm. 38. Serm. 39. Serm. 40. Serm. 41. Serm. 42. Notes for div A39663-e11690 Serm. 1. Opens the excellency of the Subject . Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat aestimare , aut eximium dur●●e , in hoc autem non temnit , n●c da●●at omnem aliam scientiam , nisi ut opponitu scientiae Christi , &c. Wall. Vehementem habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod adjecit , & hunc crucifixum . Pet. Martyr in loc . Christum crucifixum stylo crucifixo predicabat . Doct. Qui scientiam secularem preponit studio aut cognitioni hui● sacrae , is thesauro quisquilius praefect . Daven . in Coll 2. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi formis sapientia dei . Caryll in J●b 11.6 . Omnis cognitio tuae veri●atis long● ju●u●dissima est suavissi●a & amaenissima , etiam quae prostat pro ●oribus , & obviam cuique sese s●onte data quantu● deliciarum est illius , quam in intimis penetralibus reconditam apud te habes , multisque seris , & repagulis clausam ? Brightman in Cant. Infer . 1. Ple●è sapit , qui evangeliu● didicit ; prorsus insa●it , qui co●nitionem salutarem alibi quaerit ; hi● enim om●●● thesauri . Dav. in Coll. Infer . 2. Infer . 3. Vide Za●ch in Eph 4. p. 161. de d●pli i cognitione Christi . Infer . 4. Infer . 5. I am sure ( saith an holy one ) the Saints at their best , are but strangers to the weight and worth ▪ of the incomparable sweetness of Christ : he is so new , so fresh in excellency every day to those that search more and more into him , as if Heaven could furnish as many new Christs ( if I may so speak ) as there are days betwixt him and us ; and yet he is one and the same still : oh , we love an unknown lover , when we love Christ. Infer . 6. Cavete ne germinante indies arbore s●ientiae , sola sterileseat arbor vitae , cav●te ●e do●is sp●ritus contenti , donum spiritum nihili aestimetis . S. Ford amb . Sacr. p. 35. Peritum esse , & sine doctrina pietatis periturum . Aug. Melius est ut nos reprehenda●t gramatici , quam ut non intellegant populi — ●oi quanta eloquentiâ , sed quanta evidentia non rhetoricè sed Apostoli●è , non diserta , sed fortia . Quod à studiis scholasticae theologiae averteretur ferè na●sc●bundus , quoniam sicco carebant liquidae pietatis . Fuligat . in vita Bel. Gildas Salvianus , p. 27. We may apply to Ministers , what Tacitus speaks of Magistrates ; Ita nati estis , ut bona , malaque vestra ad Rempub . pertineant . Tacit. Annal. lib. 4. Notes for div A39663-e13750 Serm. 2. Sets forth Christ in his Essential and Primoeval glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelem artificem significat , placuit hoc nomen sibi assumere , ut declararet tandem conversionem cordis non à scipsis perficisci , sed ab hoc fideli artifice . Brightman in Cant. 1●6 . Ridere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ludere , laetari , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem se facit nutricio , stanti apud patrem . Luvat . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Di● , die ludens . Doct. Joh. 1.18 . Metaphoricè intima communio filii dei cum patre innuitur , quae consistit in aetern● generatione , tum i● arctissima unitate naturae , tum in ardentissima dilectione denique in se cretissimorum communicatione . Glass . Hieron . quem approbat , Pagn . & mont . complacuit animae meae . Sept. quem s●scepit anima mea . Matth. 8.20 . He that was in the bosom of the Father , an expression shewing the intimate , close , and secret delight , and love he had from the Father : how unspeakable is it that he should deprive himself of the sense of it ? to put himself as it were out of Heaven , into Hell ; this is deeper love than ever we can imagine , or conceive : no wonder the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the unsearchable riches of grace : we are never able to go to the bottom of it , but still there is more grace , and love behind . Mr. Anth. Bugs , Lect. in Ioh. 17. p 503. Amo te Domi● , plusquam meos , plusquam mea ; plusquam me . Bern. Suppose ( saith one ) there were an Hell betwixt me and Christ , and Christ should say , put in thy foot and come through , or thou shalt have none of me , would I not do it ? Infer . 1. Infer . 2. It is admirable that Christ should not only put himself out of comfort , but also from the enjoyment of that manifested glory and honour he might have retained to himself , for he prayeth here for that glory which he had with the Father from the beginning of the World : he had it in right , but not in possession : he voluntarily divested himself of that to accomplish our Redemption . Burges on Iohn 17. v. 19. Infer . 3. Infer . 4. Infer . 5. Notes for div A39663-e15630 Serm. 3. Opens the Covenant of Redemption betwixt the Father and the Redeemer . Nortons Orthodox Evangelist , pag 41. The call of the Lord Jesus unto office includes election on the Fathers part , and acceptation on the Mediators part ; and is set down after the manner of mutual transaction between God and Christ , whereby he was designed thereunto as it were by way of Covenant . If his soul shall set it self an offering for sin ; ( for so according to the original do good Authors read the Text ) he shall see his seed prolong his days and the pleasure of the Lord shall prosper in his hand , ver . 10. Doct. Vide Goodwins Triumph of faith . Vide Roberts medulla ●ib . p. 1577. et . lyf . Test. p. 83 , 84. Causa externae satisfactionis à patre decretae , & à filio susceptae , est miseria nostra , id est peccata & quidem aeternam panam promerentiae , & exigentia , in quam miseratio dei ferebatur , & ob quam poenas omnes nobis debitas subiit filius dei , ut per cum pristinae faelicitati restituerentur . Synop. pu●●or Theol. p. 350. Ego cujus immensa ac infinita est potentia , sic tibi favebo , ita te fulciam , ut nihil adversus te posuit omnes adversarii tui . Marlor . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antequam ab omnibus retro seculis tempora fluere inciperent decrevit Deus hanc nobis salutis gratiam per Christum conferre . Calv. in loc . 1 Vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innitar in eo mont . 3 Vse . Vse 4. Vse 5. Vse 6. Father . Son. Father . Son. Vse 7. Ob. Sol. Notes for div A39663-e18250 Serm. 4. Opens the admirable love of God in giving his own Son for us . Hic igitur unigeniti , nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ad commendandam i● nos amoris divini v●he●entiam . Buling . in loc . Doct. Omnia dili●it deus quae fecet , & inter ea , magis creaturas rationales , & de illis ea amplius quae sunt membra unigeniti , & multo magis ipsum unigenitum . Aug. T. 9 ▪ in Johan . God might have redeemed us in another way ( for I suppose 't is opus liberi consilii ) a free dispensation ; but God so loved the world ( i. e ) he took this way that we might love Christ as well as believe in him . He might have redeemed us so much in another way , but he could not oblige us so much in another way . Manton in Iude. p 108. Mr. Wall in his none but Christ. Dolor Christi major suit omnibus doloribus . Aquinas . Christus , & coelum non patiuntur hyperbolem . Corol. 1. Corol. 2. Totum Iurcicum imperiam quantum , quantum est ; mica tantum est ▪ quam Pater familias projicit cambus . Luther . Corol. 3. Fye fye ( saith one ) upon this condemned and foolish world , that will give so little for Christ , and salvation ; Oh! if there were but a free market proclaimed of Christ and salvation in that day , when the Trumpet of God shall awaken the dead , how many buyers would be there ? God s●nd me no more happines● but that which the blind world [ to their ete●nal wo ] leteth slip through their fingers . Notes for div A39663-e20020 Serm. 5. Treats of Christs wonderful Person . The incarnation is the miracle of miracles , a testimony against unbelievers , Isa. 7.14 . and a document to believers . None can declare his generation , Isa. 53.8 . Neither can any declare his incarnation , his name is secret , Iudg. 13.18 . Wonderful . Isa. 9.6 . A name that no man knoweth , viz. perfectly but himself . The Trinity is the greatest , the incarnation is the next mysterie . Nortons Ortho. Evang. p. 38. (a) Verbum Substantiale non prolatium . Fulgentius lib. 1. (b) Voluit Evangelista uti potius carnis , quàm hominis nomin● ; ut magis appareret , quo se divinum verbum abjecerit , cùm caro factum est . Nam & vilitas major in carne apparet , & oppositio major cum spiritu . Macco●● loc . Com. * Non mutando quod erat , sed assumendo quod non erat . Aug. Incarnatio est opus de● , quo filius dei secundum oeconomiam divini consilii patris & sui , & spiritus sancti s●se humilians ; veram , integram , perfectam , sanctamque cara●m ex virgine Mariae , spiritus sa●cti operatione , & efficacia ; in unitate personae sibi assumpfit : ita ut caro illa nullam propriam subsistentiam extra●dei filium habeat , sed ab illo , & in ●o verè sustentetur & gestetur : duabus perfectis naturis inter se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unitis ; unde constituitur persona Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Synopsis purioris Theologiae . p. 295. * Reason ( saith one ) can never shew it self more reasonable , than in ceasing to reason , about things which are above reason . Quae sunt occulta , non sunt f●rutanda . Quae manifesta , non negligenda . Prosper . Nomina concreta non multiplicantur , nisi multiplicentur supposita . U●um autem cum tantum sit in christo suppositum ; Un●s t●atum sit christus , necesse est . Trelcat . page 67. The nature of the Hypostaticall union opened . 1 Neg. Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Pos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aliud , ex aliis sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; duae ipsae naturae , in personam unitae . Damasc. Hama●a natura non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per se s●bsistens , neque prius h●mana natura fuit , & postea assumpta fuit , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atque in persona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsistit . Et sic una est Christi persona , in qua quidem est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliud atque aliud ; sed non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius atque alius . Ut Greg. Naz , apud Theodoret. Dialog . 2. Aug. de civitate dei l●b . 10. cap. 27. p. 586. Fugen . ad Tra. lib. 1. p. 251. Damasc. lib. 3. cap. 20. Nec ulla peccati coatagio naturam illam humanam Christi inficere potuit , cujus substantiam in se alioqui corruptam originariè , ineffabilis spiritus sancti operatio ab omni prorsus macula sanctificavit & purgavit plenissime ; & ita fieri debait , utpot● in qua purgatio peccatorum nostrorum facienda erat . Trelcat . Jnstit . p. 58. Neque tamen humanitas hac ratione exaltata , aut in deitatem mutata , aut cum eâdem est confusa ; quasi ulli●s●uae deit●ti peculi aris existet . sive qualitatis , sive proprietatis particeps facta : sed ab eâdem distiacta mansit , usque manet● ; constans nempè fraito corpore consimilique quoad substantiam & facultates essentiales hominum aliorum omnium anima . Bradshaw de justific . p. 79. Doubt . Resolution . Tolletus rem sic ●leganter ill●strat . Quemadmodum homo habens ensem in vagina , q●ando vult exe●it ●●s●m , & tamen un● manu vaginam tenet & altera ●●ser ; sic divina pe●sona per mortem , animam à corpore veluti ensem à vagina s●peravit , utramque tamen partem sibi habuit unitam : per resurrectionem autem a●imam corpori copulavit , quasi ensem repo●ens in vagina . * Justin Mar. * Alexan. A●es . * Roberts of the Covenant . The results of the Hypostatical Union . Proprietates utriusque naturae toti personae , in concreto verè competant . Filius hominis qui est persona duabus constans naturis , est omnipresens , aeternus , adorabalis , adorandus , nempe secundum naturam divi●am cujus baec sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adoramus deitatem incarnatam , ipsa autem deitas est proprium & absolutum Divinae adorationis objectum . Natura humana ita assumpta , supra creaturan vi●iversam assumptionis hujus virtute ; mirum in modum est Exaltata , Heb. 1.4.5.6 . Gul. Bradshaw de justificatione p. 79. The reasons of the Hypostaticall Union . In naturâ huma●â satisfecit , sed preciur , dignitas , efficacia , & applicatio illius satisfactionis à natura divina prevenit . Ames Bell Enerv. lib. 5. Vse 1. Arrians . Apollinarian Sabellians . Euticheans . Seleusians . Nestorians . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vse 2. Nullus jacentem suscitat nisi inflectione sui Nierem . * Ideo carnem ass●mpsit , ut per patibile , id quod est impatibile passionem sustineret . Theod. Vse 3. Non est inge●ii vel humani , vel angelici etiam , ejusmodi aliquem inventum iri ; aut excogitatum sperare . Unde si peccator maledictionis divinae peccatis suis debitae , ad ejusmodi investigandum sibi ipse relinqueretur ; quo magis in negotio isto desudaret , eo se magis in infinitum horroris & desperationis barathrum praecipitem daret . Bradshaw de justific . p. 74. Vse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antivertit , anticipavit obven●t . Buxtorf . Vse 5. Vse 6. Vse 7. Vse 8. Notes for div A39663-e23730 Serm. 6. Shews the Authority by which Christ as Mediator acted . Doct. Nihil aliud posse●x dicto Apostoli elici , nisi ho● ; Christum ab eo vo●atum esse ad munus m●diatorium , à quo genitus est Cameronis Myrothec . p. 317. Omnes ante me ( id est me●non mi●tente , ultrò cum no● fueri ●t mi●si cucu●erunt se p●o messia venditâru●t ) s●nt fu●es , & latrones ; latro●um mo●e adul●●rino quaepiam ostia caeli co●m ●ti su●t & per ca homines in aeternae damnationis spelu●cam precipitâr●nt . Dietericus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Electus ( i. e. ) e●imius , praestans , Excellens . Vide Dutch Anno● in ●o● . A Christo Christiani dicuntur ( ● . e ) u●ctionis sanctae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : non ●●im titulu● gerunt si●e re , sed qui dicuntur verè Christiani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam obtinent . Glassius . Dona ista absolutè & in se finitae fuere , sicut & ipsa Christi natura f●ita est ; nostri tame● respectu sunt absque m●nsura Dr. A●t . Explicat . Cat. pa●s 2. p. 170. Exod. 3● . 23 , 24 , 25 , 30 , 31 , 32. Caryll . in Job 1.7 . Infer . 1. Infer . 2. Haec Apostolorum à Christo ●issio is formula , ●atis evidenter comprobat , Apostolici mu●●ris aig●itatem in Apostolorum authoritate , & potestate quae fuit Summa ; & incomparabilis . Cameron . U● si herus ●amulo praescribat prim●m quid debeat praescribere àgend●m in familia , tum subjurgeret , qui te audit , me audit ; non inde se queretur fieri non posse ut ille famulus discedat ab he●i praescripto : aut sic ubi descesserit ●i esse pa●a●dum . Camer . Myro . p 130. Infer . 3. Mr. Strong . Infer . 4. Infer . 5. Infer . 6. Notes for div A39663-e26430 Serm. 7. Treats of the Solemn consecration of the Mediator . Sanctificare est in usus divinos sep●rare . Brentius in loc . Est igitur s●●●us ego sanctifi o meips●●● ( i. e. ) morior pro ipsis , ut ipsi per mortem ●●cam spiritu sanctitatis impleantur , & fiant sancta d●i vasa , per revela●um d●i spi itum Ma●lorat in loc . Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) praetium ex adverse respondens . Infer . 1. Synechdoche hebraica , pro vos totos . Sic Pareus in loc . Infer . 2. Infer . 3. Infer . 4. N●que enim sic sanctifi●avi● semeti●sum Christus pro nobis , ut nos maneamus pro●ani ; & alieni à communion● spiritus , & sanctificationis illius . Qui illiuss●●t expertes , frustra sibi comm●rcium Christi pollicentu● , Musculus in loc . Notes for div A39663-e28940 Serm. 8. Gives an account of the nature of Christs mediation . God is most holy , Man a lump of iniquity ; extreams meet not , but by their middle . Sinful man can never have communion with , or enjoyment of God , but in , and by a Mediator . Cur quaso addidid bomo ? nisi ad exprimeadam naturam , secundum quam Christus est mediator ? Bella de Christo med . lib. 5. cap 3. Tom. 2. In nomine Iesu totum latet evangelium hoc nomen est luxcibus , & medicina animae , S. Glassius . Vocamus mediatorem ●um qui inter aliquos diledentes aut certe non conjunctos medium se interpo●it ut cos redigot ad uncordiam , vel novo foedere conjungat . Nom●n media to is in sud propria significatione con est nomen substantie , sed muceris , & officii substantia igitur & operatio , non cōstituunt duo gene●a mediationis sed unum & idem . Dr. Ames Bellarm lib. 5. p. 117. Mediator dicitu Christus , tun quâ medius , tum quam media●s , medius persona , medians , officio , Trelcot . Justit . p. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sequester , Arbiter , Interpreter , Conciliator . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sponso● , fidejussiot , praes , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; manus ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i● manibus , vel ut suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra , quae est fi●ma , stabilis , immobilis . De absoluta enim bonitate , & voluntate salvandi , scriptura magis muta est quam Piscis . Dieteric . His po●itis sequitur dei neque naturam , neque justitiam summam pati , ut l●gis transgressio ulla , sine compensatione-justa dimittatur , Bradshaw de Justific . p. 68. Nec in bonitate misericordiae perdit judicii severitatem ; nec in judicando cum severitate amittit misericordiae bonit●tem , Aug. in ps . 100. Parce unicae spei totius orbis , o tu qui destruis necessarium decus fidei Tertul. lib. de carne Christi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) Alia cujusquam auctoritas . Per nomen , res ip●a , hîc Christus ipse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e ) ●spiam . Neque enim hoc loco coelum opponitur terrae ; quasi in coelo sint alij praeter Christum deprecatores ; in terra vero non item : sed in Heb. est P●ionas●us . Beza in loc . Sol nondum conspectus , illuminat o●b●● . Divinitas sine humanitate , & humanitas sine divinitate ; non est Mediatrix sed inter divinitatem solam , et humanitatem fola● ; Mediatrix est humana divinitas , & divina humanitas , Aug. Hom. 2. Appellationes officii competunt Christo secundum utramque naturam . Ames Belion cap. 5. Infer . 1. Conculcârant sacrificia , leges que omnes divinas , atque ita quantum in se erat sustuleruntè medio omnia praesidia sic Grotius in loc . Infer . 2. Ma●iale Argentin●nse , lib. 1. cap. 4. fol. 13. Vincent Brun. in meditat . fest . B. Virginis Colen 15.59 . p. 11. Lib●r cantionum dilingae Anno 1573. Concil . Trident . Sess. 25. Psalt . Mariae Anno 1573. p. 29. Infer . 3. Infer . 4. soelicior Job in sterquilenio ●quam Adamus in Paridiso . O quam foeliciter cecidi in Adamo , qui post laps●m , foe●icivs resurexi i● Christo ! Aug. Infer . 5. Utinam in me convertant tela ; & meo sanguine satientur . Jer. Bonum est mihi , si dignitur Deus me uti pro clypeo Bern. Oh if I could be a Bridge over the water for my Lord Jesus to walk upon , and keep his feet dry ! Oh if my poor bit of Heaven could go betwixt my Lord , and blasphemy and dishonour . Said another Worthy . Notes for div A39663-e31860 Serm. 9. Opens the first branch of the Prophetical office consisting in the Revelation of the will of God. Non Similis , quoad sequentia , nempe familiaritatem cum deo & portenta . Est●●s in loc . Qui divi●am illam majestatem è coelo loquentem fo midarent , jam in assumpta carne de litescentem & similem illis factam , audire non timerent . Ipsum audies ( i. e. ) ipsum solum sic illi servi●s Deut 6.13 . Exponitur illi soli Matth. 4.10 . Doct. Res coelestes rationis captum excedunt , sunt enim supra rationem rectam ; prudontiae carnis adversantur , sunt enim contra rationem pravam ; natura indiget gratia ut facultas ad supernaturale objectum recipiendum rectè disponatur , & gratia utitur naturá ut mentis acumine , judicii perspiraciá & botarum literarum luce feliciores fia●t in sacrarum literarum studio progressus . Dr. Reynolds Animalis homo . Si doctrinam Christi ejusdemque conciones Exa●in●ntur ex iisdem sole clarius pat●bit verba ejus non esse verba nudi hominis , aut Prophetae alicujus , sed ipsius patris , adeoque v●ri d●i . Protulit enim non tantum evangelium & doctrinam suam è sinu patris , sed & non docuit ut pharisei & alii ( p●ri puti ) homines , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut habens divinam auctoritatem , Luk. 4.23 . Id quod phariscorum ministri , hostes ejus , co●fitebantur his verbis , nunquam i●a lo●utus est homo ut hi● homo ; quod si ergo verba ●jus patris sunt verba & non humanâ , sed divinâ auctoritate protata sunt , utique & verus D●us erit , cum Effectus divinus arguat causam , & sic cum non sit , nisi unus verus Deus unicus certe & ejusd●m cum patre essentiae Christus e●it . Dietericus Analysis Evang. pars . 3. p. ( mihi ) 341. Nec tamen cò tendit haec Apost●li Apologia q●asi concionatoribus quaflibet loquendi sordes , & quicquid in buccam venerit , effutiendi libidinem nullo sensu , methodo , gravitate , judicio dictaret . Quis enim paulo nostro aut conscienciis bominum , altius intonat ? Aut argumentoram pondere firmiorem assensum cogit ? Quis suavi magis , sed calesti vî , affectus in transversum rapit ? Reynolds ubi Supra . Optabat Augustinus Paulum a●divisse è suggestu , quem tubam appellabat Christi , & dei nubem , ut quot verba , tot tonitrua , auribus suis inso●are videbantur . Infer . 1. Infer . 2. Si mihi daretur optio , cligerem Christiani rustici sordidissimum & maxime agrefte opus , prae omnibus victoriis & triumphis Alexandri ; ● Caesaris . Infer . 3. Tria faciunt Theologum , Meditatio , Tentatio , Precatio . Luther . Infer . 4. Infer . 5. In , pro instar . Notes for div A39663-e35230 Serm. 10. Opens the second branch of the Prophetical office consisting in the illumination of the understanding . Ipse est qui apperit cor nostrum in lege suâ . Capel specil . p. 57. Neque enim spiritum Deus suis confert , qui verbi sui usum aboleat ; sed potius qui fructualum reddat , quare perperam Fanatici homines revelationum praetexta spernendae scripturae sibi licentiam concedunt . Calv. in Loc. Collyrium occulis inungendum quo caecitate demptâ , homo spirituali visui restituitur . Glas. Phil. 2. part p. 340. Ad perfectam & propriam rerum supernaturalium cognitionem , non sufficit ex parte objecti revelatio , nec ex parte subjecti debitus usus rationes ; sed in super requiri gratia Christi & speciale adjutoriu● spiritus sancti , quo cor operiatur , emoliatur , & supernaturalis veritatis dulcedi iis habeat proportionatam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & gustum spiritualis judicii . Reyoldus , Animal Homo . p. 23. * The most refined and ingenuous sort of unregenerate men have nothing in them , which is more Excellent than common grace ; and common grace leaves them in the State of nature , under the power of sin , and in the very suburbs of Hell ; wholly at the command of Satan ; and if any man think otherwise , let him take heed , that very thought doth not nail him fast , to that unregenerate and cursed estate for ever more . Dr. Cheynelles Divinet Trin. p. 410. &c. 2 Modum institutionis propheticae d●plicem stat●imus ; immediatum , & mediatum ; priore docendi modo & m●ntes h●mi●um aliq●e posterioris adminiculo iatus illustrari , & corda ipsorum ad fidei obedientiam inflati possunt . Posteriore neutrum Effectum absque prioris subsidio produci potest . Synopsis puri Theol. disputa . XXVI . p. 318. 3 Fa●e●dum e●t igitur , nos modis omnibus defi●cre , ut Coelestis Doctrina non ali●er utilis sit nobis vel effi●ax nisi quatenus spiritus & me●tes nostras ad eam , intelligendam & corda nostra ad subcundum ejus jugum format . Cal● . in Loc. 4 Cathedram in coelis habet , qui corda Docet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstratio est Sylogismus faciens scire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Infer . 1. Infer . 2. Infer . 3. So thick is that cataract which is grown over the eye of our understanding that none but God can couch it . Christ was sent to be a light to the Gentiles : so he enlightens the medium ; and to open the eyes of the blind . So he heals the Organ : He is the only Oculist . Firmins Real Christian. p. 30. Quest. Soll. Infer . 4. Infer . 5. Notes for div A39663-e38070 Serm. 11. Discovers the nature and necessity of the Priesthood of Christ. Concludit argumenta superiora de necessitate redemptionis , à proportione Typorum , & rerum coelestium . Si Typica sacra necessé fuit purgari sanguine Typico ; tanto sa●e praestantiori sanguine mundari oportuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanto ipsa sunt praestantiora exemplaribus terrenis ●katio est a●erta , quia qualis inter Typos , & res talis inter Typorum , & reram consecrationes debet esse proportio . Pateus in La. Doct. Sacrificia alia sunt Typica , alia significata ; & utra ●ue vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu propitiatoria ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu gratiarum actio●is . Lucas Trelcarius . p. 78. 1 The nature of Christs Priesthood opened . The Reader may find this case learnedly and solidly handled by Dr. Twisse , Vindiciae gra●iae Digress . 8. Nulia alia ratione palam f●●ripotest odium adversus peratum dici●um , quam poenae commeritae inflictione . Brad. de Justific . p. 61. Hinc igit●r apparet quam ne●essari●m fuit ut Christus mediator ●sset & Deus & homo ; nisi enim h●mo●non fuisset i●oneum sacrifici●● , & nisi Deus fuisset , sacrificium illud non fuisse● s●ff●i●ntis virtutis . Ames med . p. 92. Synopsis purioris Theologi●e . p. 318. Sacerdotium Christi est functio qua coram Deo appa et , ut legem ab ipso acceptam , nostro noni●e observe● ; scipsum victiman reconciliationis p●o nostris peccatis ipsi ofserat ; fua que apud Deam intercessione op●n ipsius perennem , ac do●ationem spiritus sancti nobū impet●et , atque efficiter ap li●● . Certò a● statim morieris . D●ct . R●ynold● on Ps●l . 1.10 . p. 409. Ob. Sol. Cor. 1. Cor. 2. Ponet● ; manum , significa●s & se scelera sua poenamque iis & debitum ; conjicere in caput victimae . Ut Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genus est imprecationis . Drusius , & Menochius . Hero● . 2.39 . It is a rule , that where there is a total , and sufficient cause in act ; there the effect must needs follow . But if they be partial causes , then the causes which suce●d in order , do not produce their compleat effect , until the last cause be in act . Cor. 3. Cor. 4. Notes for div A39663-e40190 Serm. 12. Opens the excellency of our High-Priests Oblation , being the first act or part of his Priestly Office. Oblat●o Christi unica est , non tantum specie , sed etiam numero , quia nulla potest esse Oblatio Christi nisi intercedente morte ipsius eoque falsa est Sacrificii incruentem , & incruentem distinct●o . Trelcatus Instit. p. 79. Doct. Sic Oblationes i● vase mundo offerebantur . Esa 66.20 . Ravan . Bilson . and Fevardentius affirm that Christ only offered up his body , not his soul upon this weak ground , that if he had offered both he had not offered one , but two Sacrifices . Against whom the Learned Parker in his excellent book de d●s 〈◊〉 urgeth my text and thus frees it from that corrupt gloss . Pulchrè , quasi boloca stum non unum fuit Sacrificium quia ex plur bus partibus constabit ! — Sacrificium Christi unicum dicitur , non in oppositione corporis ad animam , sed in oppositione corporis & animae , semel Oblati ad multa illa Sacrificia quae non semel , sed multoti●s , in Lege Mosis offerebantur . Parker de descensu Lib. 111. p. 146. Id ●olù● rationem poenae babere potest , quod infligitur à judice legi convenienter ▪ Non convenit aut●m legi quae mortem denunciat , ●t ob ejus violationem id infligat●r tantum ex quo guttula sanguin●s manet . Joh. Camero . p. 364. Virtus & gratia Christi , q●ate tu● mundi redemptor est : omnium aetatum communis f●i● . Calv. in Loc. Causa physica precedit eff●c●ū s●um tempo●pore , non ite● ca●sa mo alis . Came●onis opera . p. 361. N●n● servat●r no ●est ita , ut olin non fu●rit ; atque ut non ●it servator in aeternum . Camer ▪ myroth●● . p 337. D●●on ●n Loc. Odoratus Deo tribultur quo itidem Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complacencia , & gratia , denotatur . Sicut odore bono homo , recrea●●r ; coque delectatur — pertinet h●c appellatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odor quietis seu suavitatis quae crebrò Sacrificiis● Deo oblatis trib●itur . Exod. 29. ● , 25. Levit. 1.9 . S. Glats . Philolog . Sacra . Docc●t ●he●log● Christum p●o omnibus sufficienter , pro Electis duntaxat Efficaciter mort●um esse . Camero ubi supra . ▪ p. 535. Mr. Strong . Zanch ▪ de tribius Elohim . Infer . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attollere vel sursum ferre . Sic Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 julavit & sursum tulit Beza Grec . Annot. in 1 Pet. 2.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita Theophil●ctus pul herimè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nolo D●um absolutum . Mr. William L●ford . Infer . 3. Notes for div A39663-e42560 Serm. 13. Opens the Intercession of Christ , our High-Priest , being the second Act or Part of Christs Priestly Office. Redemptio quam operatus est , fundamentum sit intercessionis , — ac propterea redemptio●em , & intercessionem tanquan duas individuas Christi Sacrificii partes Scriptura commemorare solet . Ravenella ad verbum intercedere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ifferunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subjecta mat●riâ non differunt Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro●riè perpetuitatem temporis significat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ●anc solam , verùm etiam omnimodam ●●●fectionem . Came●●● . Doct. See D●odati and our English Annot. in Loc. Pet. Lombard Lib. 4. dist . 45. Quid v●ò sibi ve●it hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro nobis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , videndum est . Re●●icit ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portificis veteris , qui i gressus intra velum , d●cebatur apparere in consfectu Dei. pro populo ; quatenus se cum sanguine h●rei piacularis presentabat Deo , & precibus suis supplex orabat , u● propter sanguinem non illum hircin●m ; sed il o representatum , Christi Mediatoris fundendum , propitius esset peccatis suis , & populi . Doct. Pereus in loc . Voluntate ac desiderio s o ardenti qu●nadmodum in terris antea secerat , ita & i● Coelis apud patrem mor●is s●a vim , atque ●fficatiam novis ad salutem appli●a●i postul●t . Synops purior . Theol. p. 346. Aelian . Hist. lib 5 cap. 19. De●da●i i● Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he cannot weep , or grieve now as he did on earth , yet he can ●ove now , as much as ever he loved : and therefore he looks down from Heaven upon every particular m●mber . He seeth that this man want● this grace , and that man wants that ; and the oth●r is in danger of this corruption , or that temp●ati●n . A●d i● daily caryi●g on the cure . You see n●t your Physitian , he stands out of your sight , but he seeth you , and it is he that doth all f●r you , that is done . ●●xters Treatise of Co●version . Vse 1. Vse 2. Goodwins Triumph . p. 263. If Jesus be the Media or of the New covenant , Believers may go with boldness , and look the justice of God in the face ; for your debt is satisfied . So long as a man is in debt , he steals by the prison door in the dark ; but if his surety have paid the debt , he dares come ( as you say ) and whet his knife at the Counter-door . Christ your ●urety hath paid the debt ; you may go with boldness , and look justice in the face , the Devil , and all the Serjeants of Hell in the face . Mr. W. B. in his Treatise of Christ and the Covenant . p. 98. Vse 3. He doth not forget us though he be exalted to his glory , for he is not like the poor silly creature that cannot bear exaltation without being puffed up , and forgeting both themselves , their friends , and their God. No , his exaltation is Spiritual and Heavenly , perfecting his humane nature to the greatest height it is capable of — he was never more tender of Ierusalem when he wept over it , or of his people when he wept , bled , and died for them ; than he is now tender over his in glory . Mr. Baxters Treatise of Convers. p. 184. Notes for div A39663-e44920 Serm. 14. Asserts and vindicates the satisfaction of Christ being the first principal effect , or fruit of his Priesthood . Q●●aamo●um qui libe● e●at , captiva 〈◊〉 ●e emit , se vadem constitacado ; & i●du n●●o vi●cala , alte●i exeunt : i●a Christus l●gis●rv●●dae obnoxi●s ess● vol●it , u● nobis imm●nitatem acquireret . Ca. v. in Gal. 4. Factus esse dicit●● mal●●●ctum , & peccatu● ; non enim ipsu●met maledict●m factus est , s● . ●ormal●ter male 〈…〉 ctum nost●um il●i imputatum est . Cyrillus . Doct. What Divine satisfaction is . Satisfactio haec valorem habuit sufficientiem , & ali ●ua ratione inf●●itum : primo à persona offerentis , qui ●uit Deus : 2. à dignitate & praestantia ●ei oblatae ; obtulit enim s●m●tipsum , Deum & hominem . 3. à modo offerendi , cui divina quaedam perfectio infuit , ratione hypostaticae unio●is . Dr. Ames medul . p. 98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virg. Rom. 5.19 . Specialis haec imputatio est meriti alieri loco ej●s admissio , quod i● ipso Reo in esse debet . Bradshaw de just p. 47. Si enim propter Ch●isti ebedientā assiva● solam impu●a●am à peccatis cujusque cujus unque generis siv● commissi ill●d fuerit , sive omissi ; ●eatu o●●i immunes habemur : quo●sum ad justificationem im ute●ur ulterius actua ill● ejusdem ob●dient●a ? Bradshaw in Epist. Lib. de justi . D●● l●x est Christi ob●dientia , d●plici homi●is post laps●m obligationi ●●●osita ; activa , pro culpa ; passiva ●ro poe●a ; seu utraque , pro utraque . Trel . ubi supra . Christus ●act●s est jus remittendorum p●ccatorum , sed no● ej●smodi ●uo possint ●emitti , sed quo remitti ●●bent omnia [ illis ] pro quibus per ●●●tem ejus sati●factum est ; alo 〈◊〉 injustus ess●t Deus , qu● non ageret cum Christo filio suo , sec●●d●●●xigentiam moritorum ejus . Twisse de permissio . lib. 2. Object . Sol. Aliud est de d●vinitate Christi in se agere secundum naturam ipsius seorsim , aliud qua in supposito . Tr●lcat . Christus secundum naturam d●vinam convenit ●um Deo , qua homo nobiscum ; ut ●o●tra , qua Deus distat à nobis ▪ qua homo , s●u oecono●ia volu●ta●ia à Deo. Ide● , ibid vid. Daven . in Col. 103. & Cam●ro . p. 361. Object . Sol. Object . Sol. Object . Sol. Object . Sol. Infer . 1. Per hanc mortem Christi valdè excitamur & ad caut●lam , & ad detestationem peccati . Mortiferum enim sit nec●ss est , quod alit sanari non potuit ; quàm morte Christi . Quis igitur seriò cogitans , peccata sua non esse aliter expiata quam sanguine ipsius filii D●i ; nor perhorrescet indies peccando , hanc praetiofissimum sanguinem quasi conculcare . Daven , in Coli cap. 1. v. 20. Infer . 2. Infer . 3. Val●rius . lib. 6. c. 5. Infer . 4. Infer . 5. Notes for div A39663-e47750 Serm. 15. Surveys the blessed inheritance purchased by the Oblation of Christ , being the second effect or fruit of his Priesthood . Summa A●gel . ad verbum . Adoptio est actus legitimus , imta●s natu●am ; repe●tus ad corum sol●●ium , ●ui ●●●cros non habent . A lo tio est be●●fi i●m q●o nos D●us prop●r Christum , i● fil os recipit ; & facit nos cum ipso , haeredes vitae aeternae . Ravanei . Hic ergo Adoptio capitur ( sicuti Rom. 8.23 . redemptio ) pro ipsa possission● . Nam sicuti ultimo die p●●cipimus rede n●tionis ●●st●ae ●●uctum , ita nunc p●rcip●mus . &c. Cal. 〈◊〉 Loc. Doct. Parker de descensu , lib. 3. p. 97. Dr. Reynolds in Psalm 110. Carero . 363 , &c. Satisfactio Christi f●it plus● am sufficie●s , non igitur ex debito ; non ex obligato . Fevard . Dia●og . 5. p. 382. Dutch Annot. in loc . Deodati● in loc . Quoad substantiam poenae nihil plus perpessus est Christus , quàm quod per legem debebatur ; quo ad circumstantias autem , patientis personam , patiendi ca●sam ; passio is efficatiam ; plus quam s●fficiens satisfactio Christi à ●obis dicitur . Parker de desensu lib. 3. Notant qui de legun relaxat 〈◊〉 scrips●rant , eas esse optimas relaxationes , quibus annexa est commutation . Grotius de satisfac . cap. 5. Christum p●rva magnis pensasse s●ribit . Athanas. de passione & cruce . Mu●to plura quám debemus Christus pro nobis solvit , ●anto que plura , qua●o g●tt●iam exiguam pel●gus excellet imm●nsum . Fid●libus est totus mundus Aug. Christus meruit nobis omnia bona , supernaturalia , & omnia auxilia , sive praevenientia , sive subse●uentia ; as universa illa bona etsi bona sint ●obis ext●i●se●a , quae rationem induunt mediorum ad nostram salutem . Vincent . Austricens . de habit . Christi grat . pr●●ect . q 5. p. 259. Infer . 1. A Saint indeed . p. 83 , 89 , &c. Infer . 2. Infer . 3. Infer . 4. Notes for div A39663-e50280 Serm. 16. Opens the Kingly Office of Christ as it is executed spiritually upon the souls of the Redeemed . Munitiones eleganti metaphorausurpat pro omni ●o , in quo hostes evangelii co fidunt . Et contra veritatem coel● t is verbi sese muniunt , efferuntqu● . Qualia sunt carnalis sapientia , cruditio & eloq entia . S. Glassius . O beata victoria , ubi victi cum victoribus simul triumphant . Meyer in Loc. Doct. Internum regimen est mo●archicum , & non potest non esse . Nulli enim tribui debet jus regendi hominum conscientiam , praeterquam ei qui idem est sapientissimus , & potentissimus . Neque in hoc regimine Christus habet vicarium potentiae , atque potestatis sua . Nam infinita potestas quantumuis vicaria sit , in hominem nullum cadere potestum etiam est quoddam genus unionis quod vicarium omnem excludat ut Patris , & Filii ; Mariti & Uxois , nam hic certe vicariatus no● potest habere locum . Maccov . loc . cem . p. 641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In die exercitus t●i , cum scilicet misis Apostolis & aliis ecclesiarum doctoribus voce evangeli inter gentes colliges & constitues tibi regnum Mol●er ●n loc . It is proper to Christ who rules absolutely and monarchically over the sou●s and consciences of men , to bi●d them by his own authority . None but Christ can do i● , 1. Because this Authority of Christ is infinite . 2. Because it 's the authoirty of an Husband , which cannot be communicated to any other . 1. Cor. 9.21 , 22. Christ and all his little ones under his two wings , and in the compass or circle of his arms ; is so sure , that Cast him and them in the ground of the Sea ; he shall come up again , and not lose one . An odd one cannot , nor shall not be lost in the telling . Perfectiones sibi relictae , sunt pond●ra ad r●inam . Ge●s . Brab ●tem agit , sive Agonoth●tam inter cateros affectus nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id sig●ificat cum igit●r insergunt in cordibus nostris turbidi affectus i●ae , odii , viadictae , hic pax Dei debet suum officium facere ( i. e. ) i●s●ar a●onethetae li●es dirinero . Daven in Col. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 1. Gurralls Christian Armo● . p. 218. Infer . 2. O how many of us would have Christ divided in two halves , that we might take the half of him only , and take his office , Jesus , and Salvation ; but Lord is a cumbersom word , and to obey , and work out our own Salvation , and perfect holiness , is the cumbersom , and stormy northside of Christ , and that we eschew and shift off . Infer . 3. Regis ad exemplum totus componitur Orbi● . Notes for div A39663-e53130 Serm. 17. Opens the Kingly Office of Christ as it is providentially executed upon the world , for the Redeemed . In bonum ecclesiae obticet hoc imperium . Grotius in loc . Doct. Propter Eclesiam in mundo , durat mu●dus ; alioquia uno momento conflagraret coelum & terra : quia mundus non est dignus uno grano tritici , si ●uidem plenus est blasphemiis & impietate . Nisi oratione & doctrina sustentaret Ecclesia mundum , uno momento perirent omnia . Luther in Gen. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accinges mont . Dr ▪ Owen in his indwelling sin . p. 200. Non Cae●o impe●u voluntur rotae . Beatus in Deo vid●t res omnes accommodatas ad se pertinentes ; & omnes circumstantias accommodatas Suarez . Caput ejus aurum auri , quo significatur praec●lens super omnia dignitas regni Christi . Aurum enim in capite , est in signe regium , ex quo Coronae fiunt , igitur aurum auri perinde valere videtur , atque Rex Regum . Brightman in Cant. Per montes intelligat arcanum Dei consilium . Calv. Firmissima & inscrutabilia Dei concilia . Drusius . Inf●r . 1. S●lent●a●ius . Infer . 2. Monendus est Philippus ut definat esse rector mundi . Melch. Adams . Duo habet significata , artificem probatum , & artificem in arte sua excellentem . Glas. Infer . 3. Magna consolatio quod tantun imperium habet is , qui id exercet Ecclesiae bono , sicut caput consulit corpori . Grotius . (a) Psal. 2.8 . (b) Prov. 8.15 . (c) Rev. 1.18 . (d) Mat. 21.5 . (e) Psal. 45.4 . (f) 1 Tim 1.17 . See my Saint indeed . p. 70 , &c. Infer . 4. Infer . 5. Notes for div A39663-e56570 Serm. 18. Opens the necessity of Christs humiliation in order to the execution of all these his blessed Offices for us ; and particularly of his humiliation by Incarnation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desitio virorum abjectus inter viros . Montanus . Lòquitur autem non de simulatae & hypocritica humiliatione , sed de vera & syncera . Zanch. in Loc. Non ab alio fuit humiliatus , sicut angeli mali à Deo praecipitati in barathrum infernale ; sed humiliavit seipsum . Zanch. Doct. His paucis verbis confirmat quae ante dixerat . De vera hominis natura ( quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocavit ) à Filio Dei in unitatem pesonae assumpta : qua similis per omnia excepto peccato factus est homi●ibus . Zanch. Infer . 1. Infer . 2. Obligat nos ad rat●onem exempli , magis quam ad individuum actum . Chamier . Tom. 3. l. 19. c. 7. Quid magis indignum , quid detestandum , amplius , quid gravimus puniendum ; quam ut videns Deum parvulum factum homo se magnificet ? Intolerabilis est impudentia , ut ubi sese exiaanivit majestas , vermiculus infletur ; & iatumescat . Bern. Serm 1. de Nativ . Infer . 3. Vide Morning exercise at Giles in the fields . p. 256. Infer . 4. Infer . 5. Quanto pro me vi ior , tanto mihi charior . B●rn . Plutarch in vita Tit. Elam . Decursus & recursus igratiarum . Ha●d igra●● malis , miseris succurrere disco . Notes for div A39663-e59180 Serm. 19. Treats of Christs Humiliation in his Life . Doct. Ci cumcijus & oblatus fuit Christus , quia subjicubat se legi , non aeternae soli , & morali ; sed etiam Cere●oniali , & cui libet divi●ae . Ames med . p. 101. Ceremoniales isti●s modi observationes , totidem fuerunt peccati confessiones : Christus igitur qui sactus est peccatum pro nobis , congruenter etia● illis factus est confo●mis . Ames . med . p. 101. O verè ce●vinam Christi carnem , animae fideli lo●ge sapidiorem eâ , quam 〈◊〉 mundi nobiles in deliciis habent . Ac ne quid sapori ac gustui delica●● de●sset , non simpliciter ●ccisa est nostra cerva , sed antea bene agitata : quemadmodum solent magnates , venando & 〈◊〉 , a●tequam ca 〈◊〉 & occidant , car●●m cervinam , s●aviorem , molliorem ac delicatio rem reddere . Mu●c . in Loc. Locus hic manifestè ex iis des●m●tus est , atque accommodatus videtur , quae de advent● M●ssiae etiam tum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumferebant Iudei : quale est quod Gema●istae dicunt . Si ve●iat , non fore locum ubi confideat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heni●ius in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co●t●nebat d●● didrae●hma & va●et 2 s. 6. d. Pae●pertas Christi suit sine voto singulari , & sine mendici●ate . Ames . Med. p. 104. Maxima & frequ ●tissima te●ta●di occasio illi est , quum reru● secularium appetentes , & ef●ie●tes ro●videt . Sicut A●ceps ●ete suum praepa●at b●uma●● po●issimum tempore , qua●do non est quod a●es comedant . Stapletonis prompt . p. 4.4.8 . Quantum mutatus ab illo ? Infer . 1. Iustificatio est actus unu● , indi●iduus , perfectus aequaliter contingens omnibus Woleb . Infer . 2. Multi adh●c sunt , qui clavum sanguine Abelis rubentem circumferunt . Bucholtz . Infer . 3. Infer . ● . Object . Sol. Infer . 5. In all the afflictions losses and troubles that befal Believers Christ saith half mine . Yea , he not only bears half but all the burden , and more than all , for he bears us and our burden too . O that more of his spirit dwelt in his people . Aut sumus , aut fuimus , aut possimus esse quod his est . Infer . 6. Siquis ex nobilitate converti ad Deum cap●rit , statim honorem nobilitatis amittit , o quantus in Christiano populo honor Christi est , ubi religio ignobilem facit ! Salv. Lib. 4. de ●ub . Dei. Superbus fio quod video nomen p●ssimum mihi cresce●e , gandeo rebellis dici . Luth. Gratias ago Deo meo quod dignus sum quen mundus oderit . Hierom. Infer . 7. Notes for div A39663-e61920 Serm. 20. Opens Christs Humiliation unto Death , in his first preparative act for it . Doct. * Volc●at Iacob benedice●e filiis benedictione non vul●ari , sed propheti●â ; & pat●iarchali . Nov●rat se tantum v●rba posse profer●t , eff●ctu● autem ab a●io pendere . Petit ergo be●ediction●m ab eo cujus idem est di●ere , & face●e ( b. c. ) a solo Deo. Aynsworth in Loc. Benedicere est vel pot stalis ( i. e. ) bona temporalia solo nutu confer●e , vel authoritatis . Hoc est bona temporalia vel ae●ria ●x officio pre●ari d●nunciare , c●nfer●nda 〈◊〉 Deo Pa●●u● . Vers. 13. Cor. 1. By this , that observation is crossed ; nemo diù tutus , periculo proximus . None can be long safe that dwells near to danger . For hereby they are safe in the midst of danger . Quicquid est in mo●u , facile movetur . Illud possumus , quod jure possumus . Cor. 2. Subordinata ●on pugnant . Mr. Cobbet of prayer . Hos. 12.4 . Gen 32.24 . Dr. Har is in his Serm. on Luk. 18.6 , 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rememorantes vel . Qui reminisci facilis Domini . Mont. Plus gemitibus , quàm Sermonibus ; plus fletu , quàm affatu ; cor clamat ad Dominum . Aug. Mr. R.A. vindic . Cor. 3. Mr. Richard Flavell , a faithful and laborious Preacher of the Gospel at Haseler in Warwick shire ; and afterwards at Willersay in Gloucester shire : now with God. Cor. 4. Notes for div A39663-e64310 Serm. 21. Opens the second preparative act of Christ for his own death . Authoritas p●aecipientis , est ratio praecepti . Doct. Dominus noster dum vivers , ejus Sacrificii similitudinem celebrandum in 〈◊〉 mortis memoriam commendavit . Aug. Haet sunt insignia la●di● . Orbae memoria , est vis redintegratrix , sive recollectrix earum imaginum , quae antea quidem memoriae adhaeserunt ; posteo verò evan●runt : appellatur uno nomine reminiscentia . Keckerman : Syet . Phys. lib. 4. cap. 6. page ( mihi ) 534. Magna amaritudo peccati , quae tantum amaritudinem peperit Aug. Dam conspicis Dominum , té i●ter mortales versari censes ? ac non potius è vestigio in Coelos transferri ? Chrysost. Hom. lib. 3. Quoties haec coena celebratur , to●ies C●ristus moritar ; cruce pendentem Dominum videamus . Aug. in . Ps 21. Infer . 1. Infer . 2. Infer . 3. Infer . 4. Notes for div A39663-e66940 Serm. 22. Opens the third preparative act of Christ for his own death . Mr. Ambrose look●ng to Jesus . Doct. In locu● Gethsemane . Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redunt villam vel praedium dictum Gethsemane Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod sonat vallem pinguium , nempe olearum , quae nimirum istic uberius proveniebant Par. Tunc , ●emp● ingruente , jam nocte , postquam p●ractâ coena paschali & eucharistica eratiis actis h●mnum ●eantasseat . Par. in Loc. Oport●t theologum co●cionant●m mori . Deodati A●rot . in Matth 26.39 . Parker de desce●si lib. 3. p. 192 , &c. Tristitiae mede lam quaerit in praecibus ; quibus ut liberius vacare possit , modicum s●cedit . Non fuit sud●r diaphoreticus , sed crassus & gramosus . Dux quident indigna mortis metu adeo concussus in animo fuit , ut sanguineum sudorem toto corpore fudit . Thuan. Lib. 11. Iuvenis ob levem causam , a Sixto 5. ad mortem dam●atus , pre doloris vehementia , lacrimas cruentas fudisse , & sangui●em pro sudore ; to●o corpore mittere vis●s est . Thuan. Lib. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r●●dequaque tristis . Beza . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medici vocant horripilationem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravissimè angebatur . Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●nde tartarus quia terret omnia . Infer . 1. Infer . 2. Infer . 3. Infer . 4. Infer . 5. Infer . 6. Infer . 7. Notes for div A39663-e69690 Serm. 23. Discovers the first preparation for Christs death on his enemies part , by the treason of Iudas . Quid opus est ●rmis contra i●ermem ? qui si virtutem suam exercere voluit , nuilis armis erat superabili● . Qu●rsum s●gnum ut errarent in persona , quia ●ox erat , &c. D. Par. 4. in Loc. Doct. S●avi● ordor lucri ex re qualibet . Godw. Antiq. lib. 6. p. 295. Ha●d dubiè è Bethania abii● , ubi Dominum tunc morabitu● ; & vel clam se aliis subduxit in urhem ; vel sub pretextu curandi necessaria Par. I● quantum suit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 predito secit Iudas , Satanâ impulsore . I● quantum fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditio illa fuit occultum Dei judicium , ad redemptionem Ecclesiae spectans . Utique totum illud opus Deum no● modo non oti●sum per nissorem , sed & sapientissimum authorem atque directorem habuit . Par. Cor. 1. Debile fundamentum fallit opus . Cor. 2. Maxima violatio Conscie●tiae , est maximum p●ccatum . Ames . Cor. 3. Munimur quatenus unimur . Cor. 4. Cor. 5. Nemo repentè fit turpissimus . Cor. 6. Cor. 7. Cor. 8. Cor. 9. Cor. 10. Cupit abs te ornari Diabolus . Cor. 11. Cor. 12. Notes for div A39663-e73220 Serm. 24. Opens the enemies second and third preparatives for the death of Christ , by their illegal trial and condemnation . In tanta hominium colluvie facile erat concita●i tumultum , si contra jus , & fas tantum Prophetam trucidari viderat populis . Par. in Matth. 26.5 . Doct. 1. Ios●phus his Antiq. lib. 14. cap. 17. Quia indignam responso judicat manifestam falsitatem . Non defensione destitutus , sed ut impleretur prophetae oracul●m . Par. Infer . 1. Infer . 2. Quas non oportet mortes prae●legere ? quod non supplicium potius ferre . Inò in quam prefundam inferni abyssam non intrare : quam contra conscientiam altestare . Zuing. Infer . 3. Doct. 2. Iosephus lib. 18. A●t Iudaea quarto ad cap. 7. Euseb Histo. Eccl●s . lib. 3. cap. 7. Non admodum amicus Iudaeorum genti propterea quod eam suspecta● haberet animo erga Casarem hunc putant sacerdotes commodum fore ipsorum proposito , &c. Bucer in Mat. 27. Audito Filii Dei nomine mens ejus Religione tacta fuerat , metu numinis perculsus , inter sacrum ( ut aiunt ) & saxum haerebat . Marlor . in Loc. Qui ad pa●ea respiciunt , facile pronuntiant . Minaciter extorquent ab eo , ut Christum damnet . Calv. Infer . 1. Olim cri ninibus , jan legibus laboratur . Et metuendum est me respublica legibus fundata , sit Legibus eversa . Plini ad Trajan . Infer . 2. Infer . 3. Infer . 4. Notes for div A39663-e76700 Serm. 25. Remarks a memorable passage of Christ in his way to the place of his execution . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mu●● res hierosoymitanae . He●●raismus . Sic fii●ae Tsiionis . Piscat in L●c. Mr. Anth Burges , spiritual refi●e●ng . 120. Dr. Tho. Goodwin in his Triumph of faith . p. 38. Videmus quosdam no● fuisse oblitos doctrina & miraculorum Christi . Sic in misera illâ dissipatione exiguas sibi reliquias servavit De●s . Quamvia a●tem imbecilla fuit istarum muli●rum fide , credibile tame● est , occultum fuisse pietatis sem●n , unde postea germen prodūt . Calv. Doct. 1. Illa ta●tum dicuntur in esse a●ima , quae in sun per ●●aum q●iet● . Infer . 1. Infer . 2. Gal. 6 3.4 . John 8 54 Rom 2.18.19.21 Mat. 25.11.12 Mat. 7.22 . Mr. An. Burg. Doct. 2. Qui misit filium , immisit spiritum , promisi● vultum ; quid tandem denegabit ? Prosp. Infer . 2. Infer . 2. Infer . 3. Notes for div A39663-e79190 Serm. 26. Opens the nature and quality of the death Christ died upon the Cross. M●rs Christi ultimus ●umiliatio●is actus , subiit extremas , horribiles , & maximas pro hominum peccatis , poenas . Ames . Non excusantur Iudaei quia huic occulto jussui non obtemperant ; sed odio & affectibus impulsi ; Christ●m percusseru●t innocentem : contra leges . Pareus . Morning exercise at Giles's . p. 289. Doct. Joh. 2.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Continebat ●oenas maximas , q●ia m●seriam illam totam aequabat , qua ●ominum pec●a ta mer●●antur . Ames . med . Vide Ly fius de ●r●ce . Lib. 1. cap. 11. In●enni ●ominis nulla est estimatio . Merten hanc Homerus Od●s . X vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impuram . Et Eusi●●ius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foedam . No● statuitu● hoc p●o ho●or● cadaveris se●eli adi , sed quod cadaver il●ud malidict●m citò a su●e ficiet●● . ae tollatur , & terra non qui●●tur . Sis Bonfierius . Moriatur , ut sentiat se mori . Vitam & vires quo●●que voluit Christus servavit , & quando voluit deponebat . Ames . Sozom. lib. 1. cap. 8. Godwins Antiq . lib 3. Sect. 3. p. 192. Herbs Contempla●●on of Christ Passion . Potissima causa mal dictionis hujus est quia Christus i● mysterio praesignabatur . Masius . Infer . 1. A demonstration of pardon for he greatest of sinners . Infer . 2. Infer . 3. Omnes Christianus est crucianus . If twenty crosses be written for you in Gods book , they will come at last to nineteen , and after that nothing . But your head betwixt Christs breasts for evermore , and his own soft hand to dry your face and wipe away your tears . Infer . 4. Lock . in Col. Notes for div A39663-e82060 Serm. 27. Opens and improves that signal Providence which directed and ordered the Title affixed to the Cross of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb Eccles. Hist. lib. 5. c. 1. Integer titulus fuit , Hic est Jesus Naza●enus , Rex Judaeorum . Par. Titulus pro more forsan fuit impositus , sed altius assurge●dum est ; ad D●i concilium , qui testimonio ●oc publico , Christum regem Ecclesiae proclamari Pilati scripturâ vol●it . Par. Doct. 1. Hoc extraordinarium est , quod fine ignominia titulus appo●itur . Calv. Tribus linguis toto o●b●t●nc vulga●issimis ; scribi voluit ; ut ab omnibus legi , & inte●igi potuit . Pare●● . In locum saenctum ingredi alien gini● 〈◊〉 ●st . Bucer . in Loc. T●ibus linguis scribi voluit , ut praesagium hoc esset , f●turae vocationis omnium non modo Hebraeorum sed & Graecorum , & Latinorum ad Christ● regnum . Par. Haec Pilati constantia divinae providentiae tribuenda est . Calv. Longe altius prospexit Dei providentia , qua Pilati slylum g●be●navit . Calv. Infer . 1. Infer . 2 , Infer . 3. Infer . 4. Cur me non quoque torque donas , & illustris illius ordinis militem non creas ? Thuan. Hist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Infer . 5. Infer . 6. Mant. in Iam. p. 227. Infer . 7. Q. d. Voluiftis ut Regem vestrum crucifigerem , crucifixi : vestra post hac erit ignominia qui hoc à me extorseritis . Calv ad Matth. 27.37 . N●c enim pudet sanctos viros , postquam renovata corda fuerint , per resipisce●tiam . Lapsus sui & dedecoris ad Dei glo●iam meminisse . Nihil nobis decedit , quod redit in illius honorem . Brightmanus in Cant. Notes for div A39663-e84880 Serm. 28. Opens the manner of Christs death in respect of the solitariness thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evigilavit suscitavit . Buxtorf . Pastorem vocat Christum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animarum nostrarum . D. Pareus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Super virum proxi●um meum . Mont. Doct. Cogitant vel ●um non esse Christum , quem hactenus esse crediderant ; cum se defendere ab bostibus no● possit , vel no● esse consultum ejus causa , mortis periculum adire . Par. Infer . 1. Mr. Ienkin in Loc. Gen. 9.21 , 22. G●n . 19 36. 2 Sam. 11.2 . 2 King. 20.12 . Infer . 2. Infer . 3. Infer . 4. Char. of Wisdom p. 358. A Saint indeed . p. 72 , &c. Infer . 5. Unus ex Discipulis aliis , non aliquem ex duodecem . Sed aliam quendam , Hierosolymitanum non aequè manifestum fautore● I●s● . Grotius . Infer . 6. Infer . 7. Infer . 8. Notes for div A39663-e87760 Serm. 29. Opens the manner of Christs death , in respect of the Patience thereof . Inge●●e pro●iteor illud ipsum caput ad fidem Christianam me adduxisse , nam plus millies illud caput perlegi . Hornbeck contra Jud. lib. 6. c. 1. p 403. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respona●t . Humsavit . Demisit . Depr●ssit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exegis . Afflixit . Buxt . Ut patientiam & manjuetuainem Christi melius commendat tanquam i● signe ips●●s ornamentum comparat eum agno & ovi . Mari. in Loc. Doct. Hae duae virtutes , siliset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt ilius roboris , & fortudinis quam spiritus nobis largitur individuae ▪ somites . Daven . Vid ●elant●m par●ul●m . Aug. Si nec magnam iram ●ec frequ●ntem in animo sa ientis locum hab●re credimus ; quid est quare no● ex too bos affectu ●lium liberemus . Seneca de ira . Pars su●erior mundi est ordinatio● , ac propinqua syderibus , nec in nubem cogitur , nec in temp●statem impeliter ; ●ec v●rsat●r in turbinem : o●●i tumultu cart i●fer●ora fulminant . Eodem modo sublimis animus quietus jemper & in siat●o●e tranquilla col●ocatur . Seneca . Notes for div A39663-e90350 Serm. 30. Opens the Instructiveness of the death of Christ in his seven last words ; the first of which is here open'd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Felici a●es hominis . Mort. Doct. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Infer . 1. Infer . 2 , Infer . 3. Ecce qui Iactant se redemptos à Tyran●ide Satanae qui praedicant se moruos mundo , nihilominus cupiditatibus vincuntur . Cypri , Infer . 4. Multi m●●i occurrunt vino d●diti , Libidi●osi , ingrati , multi furiis ambitioni● agitati ; omnia ista●tam propitius aspiciet sapiens , quam aegros suos medicus . Seneca de ira . Infer . 5. Doct. ● . Infer . 1. Infer . 2. Isai. 55.7 . Infer . 3. Est vi●dicta bo●um 〈◊〉 â j●cundius ip●● . Doct. 3. Ma●tt alta m●nte repos●●m . Non praestat fides , quod praestitit infidelit●s . Cecilius in Minucius . Veritas Christianorum pulchrior est Helenâ Graecorum . O● which rule Lactantius thus speaks . O quam surplicem veramque sententiam d●orum verborum adj●ctione corrupit . Infer . 1. Infer . 2. Infer . 3. Notes for div A39663-e94210 Serm. 31. Opens the second excellent word of Christ upon the Cross. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Optimus i●●●●quoque genere , est regula & mens●ra caterorum . Officium à persona discerneudum . A●a●dus genitor , sed praeponendus Creator . Saevitia patris in filios grave pec●atun , sed ira filii in patrem , gra●e monstrum . Filius ante diem patrios inquierit in annos . Vel in pistri●● laborare filium debere , ut parentibus subve●iat . Honorandi parentes si habes , si non h●b●s prodis men●icandum . Infer . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 2. Infer . 3. Notes for div A39663-e96150 Serm. 32. Opens the third of Christs last words upon the Cross. Doct. 1. Infer . 1. Ab hoc momento pendet aeter●ita● . Infer . 2. Infer . 3. Doct. 2. Mr. Shaw in his Farewel to Life . Infer . 1. Infer . 2 , O anim●la vagula , ●blandula , heu quo vadis ? nunquam jocos dabis , &c. Infer . 3. Infer . 4. Doct. 3. Infer . 1. Infer . 2. Semper victuri . Infer . 3. Notes for div A39663-e98820 Serm. 33. Opens the fourth excellent saying of Christ upon the Cross. Non ignoro qaidem verba haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & summa animae angustia versantis esse . Heinsius in Loc. Doct. Net fictè ●●e beatri●è coaqueritur so à patre d●r ●ctum . Et quod non nulli ex vulgi opi●ione sic locatum obtendu●t , i●sipidum est Cavilum . Calv. Mr. Ca● his Correction Instruction p. 51.52 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id quod ru●itum vocat , ●on●bumanam , sed ●●oni●am vocem significat . Bacer . in L●c Infer . 1. Infer . 2. Aut sumus , aut suimus , aut possam es esse quod hic est . Infer . 3. Ob●ect . Sol. Infer . 4. Notes for div A39663-e101800 Serm. 34. Opens the fifth excellent word of Christ upon the Cross. Sitis est cupidit●s nutrimenti , potissimum humidi orta exa refactione portium corporis animalis ; quae irrigat une egent . K●ck●rm Physicks p. 404. C●jus modi voluptatis hactenus inexpertus sui ? Plutarch . Doct. Si poss●m vivere mille annos , & qualibet die millies mori pro eo , eadem morte qu● ille pro me mortuus est semel : nihil esset ad ●●lorem quam habuit in se. Edmund de speculo Eccles. cap. 23. Corpus ejus fuit optimè co●plexionatum , cum formatum fuit miraculose . Aquin. pars tertia . Art. 6. Nihil agis dolor , quam vis sis molestus , nunquam co●fi●●bor te esse malum . Sicut enim uter fumo maceratur , & torrefit ; ita animus assiduis doloribus & continuo malorum aesta exhauritur & c●nsumitur . Moller . in Loc. Infer . 1. Mr. I. ● . in his Evil of Evils . p. 12● . Infer . 2. Infer . .3 Tunc edax flamina combur●t , q●os nu●c carnalis delectatio pollui● . Tunc infinitum patens inferni barathrum , &c. Greg. An English Merchant living at Bantzick related this story to a godly Minister , that a friend of his ( a Merchant also ) went to a Covent , and dined with the Fryers there , their entertainment was very noble ; after he had dined and seen all , the Merchant fell to commending their pleasant lives ; yea , said one of the Fryers to him , we live gallantly indeed , had we any body to go to Hell for us when we die . Mr Firmins R●al Christian. Infer . 4. Infer . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 6. Notes for div A39663-e104180 Serm. 35. Opens the sixth excellent saying of Christ upon the Cross. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cypr. Sect. 568. Docet in ●jus mor●e totum salutis nostrae complementum , & si●gulas partes contineri . H●is doctrinae annexa est omnium legis rituum abrogatio . Calv. Factum dicit , quod jam in ●o fuit , & poe●è factum esset . Camer . Doct. Opus necessarium ex parte Patris . Ex parte Filii . Ex parte nostri . Obed●entia s●rvi , non servil●s . Perfectum est , cui nihil de ●st , & cui nihil addi potest . Non ex di●i●a a●ce tatione , sed ex prop●io valo●c . Infer . 1. Infer . 2. Infer . 3. Infer . 4. Opus Deo gratum . Infer . 5. Object . Sol. Da mihi Christum , ●on quaero do●a gratiae , sed Christum . No● quaro promissiones , sed Christum . Non quaero sanctificationem , sed Christum . Ne mihi narra fabulam de mediatore , & officio ; narra mihi de Christo. Commentarius de sta●u Eccles. Brit. p. 45. Saevior ab obice ibit . Si dixisti safficit , p●iisti . Infer . 6. Notes for div A39663-e106890 Serm. 36. Opens the seventh and last word with which Christ breathed out his soul. Non privato sui r●spectu commendat patri animum , sed omnium fidelilium suorum animas quasi uno f●lsiculo complixas , ●t si●●l cum sua s●rventur . D Pareus . Haec Chisti comrendatio , in ani●arum nostrarum commodum cedebat . Q●i●pe quas ille à corpore quod inhabitavera●t absolutas , quasi quoddam depositum● in Dei viventis manu , ex ora●ione trad●ba● . V●ct . Antioch . in Mark. 9. Manus haec patris alias D●i potentiam significat , hic vero pate●n●m Dei praesid●um , &c. Pareus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unicam meam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus commendabo nam etiam , Psa. 111.6 . Unde petita sunthaec verba Ch●isti . Legitur fituro tempo●e Bez. Doct. Q●isquis in Co●●stum credet , non efflabit in aerem animam morieas , sed ad fid len despositarium co●fugiet , qui tuto conservet quiequid s●bitraditum est . Calv. Ru●re in anpl●xus . Locus ne ●uicquam val●● , neque coeli amoenitas ipsa , per se b●a●o●um spi●ituum b●atudinem auget ; nisi quâ Dei habi atio est , Park●r de descensu . L●b . 2. p. 132. Haustus ex divi●o O●igine . Diduct . 1. Diduct . 2. Religio peperit divitias , sed filia devo avit matrer . Diduct . 3. Diduct . 4. Diduct . 5. Diduct . 6. Notes for div A39663-e109420 Serm. 37. Treats of Christs Funeral , opening the manner , reasons , and excellent ends thereof . Doct. Aut Deus nat●rae patitu● , aut mu●di machina dissolvitur . Dionyfius Areopag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Theod. Metochit . Hist● . Rom p 39 Vse . Mr. Ienkin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignatius . Cor. 1. * Gen. 23.2 . Gen. 35.19 . Gen. 50.10 Numb . 20.29 . 2 Chro. 35.24 . Joh. 11.31 . Acts 8.2 . Cor. 2. Cor. 3. Cor. 4. Cor. 5 — Notes for div A39663-e112180 Serm. 38. Wherein four weighty ends of Christs humiliation are opened , and particularly applied . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Haec vo● & pa●tum significat , & dolorem parturi●●tem . Strigel . Doct. Per hunc ritum implicitè profitebantur Haebraei , se liberandos ab aeterna mort●p●r Missiae sanguinem . Vatab. Septies , significabat perfectam expiationem . Numerus hic perfectioni sacer . Menoch . Effusio & aspersio sanguinis significat foedus stabile fore , & firmum etiam cum vitae discrimins . Rivet . End 1. Vide Mr. Ca●● his Mount P●sgah . p. 85. Cor. 1. Compare . The Natures . Subjects . Duration . Continuity . Designs . And Companions . Cor. 2. Sir Rich. Barkley in the felicity of man , p. 12 , 13 , Plutarch in vita T. Flaminii . End 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reconciliare nihil aliud est quam amicitiam offensione aliqua gravi diremptam resar cire ; & sic inimicos in pristinam concordiam reducer● . B. Daven . in Col. 1.20 . Infer . 1. Infer . 2. Infer . 3. End 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 1. Infer . 2. End 4. Nullo praesentis metu pericu●i . Co●kes Instit. lib 3. cap. 10. Infer . 1. The P●obat of Christs last Will and Testament . Infer . 2. An Introduction to the State of Exaltation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleonasmus E●phaticus . Hierom. Multiplicavit subliratem ejus . Arab. Sublimitate Sublimavit eum . Syr. Insignitor extalit , Justin. Sec●nd●m , eandem naturam dicitur exaltatus , secundum quam humiliatus fuit . Zanch. Nonne videnus capat nostrum super aquas ? Greg. Notes for div A39663-e117400 Serm. 39. Wherein the Resurrection of Christ with its influences upon the Saints Resurrection is clearly opened and comfortably applied , being the first step of his Exaltation . Argumentum quo probamus Christum seipsum suscitasse vi propria petitur exipsa Resurrectionis activitae●c , Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surrexit Matth. 28.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 1.3 . Maccov . soc . Com. p. 874. Doct. * Joh. 20.14 . Mark. 16.12 . Joh. 20.19 . 1 Cor. 15.6 . 1 Cor. 15.7 . 1 Cor. 15.8 . Joh. 7.26 . Joh. 21.1.2 . Luk. 24.36 . In morte erat solutio in motu , an t ut aiunt , in fieri ; verum in Resurrection : completa fuit , ●●de nostri justificatio sea à debito absolutio , non morti , sed Resurrectioni Apostolo meritò tribua●●r , &c. Maccov . loc . Com. ●● 809. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est incedere cum pomp● & Maj●state . Genus humanu● in pa●●nte primo , ve●●● in radice putru●t . Greg. Proximum instrumentum sive ●e●es sonni est cerebrum , u●pote is quo spiritus anima●es frig●fiunt & co●de●santur , aut etiam resolv●ntur & dissipantur proximè , tanquam in p●opria spi●ituum animalium officina , & in quo etiam radices nervorum obstru●nt●r , per vapores , ne spiritus animales sensui communi servire aut in partes reliquas inferiores corporis propagari liberè possint . Keckerm . Syst. Phys. p. ( mihi ) . 441. Optimum in ●●oquoque genere , est regula & ●ensura ceteroram . Membri detru●catio vel obtusio nonne mo●● m●mbri est ! Si u iv●rsal●s mors Resu●rectione rescinditur ▪ quanto maj●s portionalis . Tur. de Resur . How far short do we come of the primitive Christians whose faith in the Resurrection , and contempt of death Cyprian th●s expresses . ●ente integra , side firma virtute robusta parati ad omnem Dei voluntat ▪ ne fimus pavo●e mortis omni excluso ; i●mortalitatem quae sequitur cogitamus . Et cum accersitionis propria dies venerit , incunctanter & libenter ad domi●●m ipso vocante venimus . Cypr. sect . 5. de laps . Quod i●terim morimur , ad i●mo talitatem morte transgredimur non est ●xitus , sed transitus , &c. Cyprian , ubi s●p . Absorpta est mors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in perpetuum ex Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod & victorian sig●ifi●at , & perpe●nitatem Class . Rhet. sac . p. 468. Infer . 2. N●mo potest in ha●●ita , & infutura ●audere ; ne●ess● est u●am amittat , q●i al●eram vult possidere . Aug. Mr Marshall . Infer . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In unum co●cres●re vel coal scere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Si bonus bora facit benè ad bonum . Notes for div A39663-e121080 Serm. 40. Wherein the Ascension of Christ is opened , and variously improved , being the second step of his Exaltation . V●l●bat Ma●ia Christ m●am lec●i , praenimio scilicet a●oe ejus , & gaudio quod ru●un in ●a●●e p●●s●●tem v●d s●●t . B●c●r . in Loc. Mr. Henry Ieanes second part of the mixture of Scholastical and Practical Divini●y . p. 273 Doct. Ascensio totius fuit personae , naturae tame● divi●● no● convenit nisi figuratè . S●d humanae naturae maximè pro riae convenit , &c. Ames . Med. p. 114. D●sipulorum infirmitas hujus inter stitii moram postulabat . Ames . Ne terrenan vitam videretur medita●e . Ames . Consolationem summam hoc ingressu nobis no●strat , neque enim sua , sed nostra causa , ut de coelo descendit ; ita coelum oc●upavit ; ut nobis ibi locum atque do●icilium pararet . Pareus in La. Molerus in loc . G●●us . Aynswerth . Mr. Case in his Pi●gah . Luk. 24.51 . Vide ●codat● , and English. Annot. &c. So●●nt princip●s post victoriam dum triumphant , ●agna m●nera & p●cunias in populum sibi triumphanti gratulantem & Iubila●tem , spargere . Z●nch . Excitas ●●cto es ecc●esiae ti●●i●er cos q●i pop●lum ●uun ●●●u●t & p●●se ●●tur ; & biad multos ●x hostitus tuis , ad hoc regnum adaucis . Molerus . in loc . Causa hujus ascensionis fuivirtus Divina — sed ac●edebat insuper cond●tio corporis glorificati , quod aequè sursum fertur atque deorsum . Ames . Infer . 1. Infer . 2. Infer . 3. Infer . 4. Joh. 16.14 . Mr T. Goodwin . Luke 1.35 . Isa. 61.1 . Col. 1.19 . 2 Cor. 9.6 . Joh. 16.9 1. Pet. 1 12. 1 Joh. 3 24. Rom. 8.9 . Rom. 8.26 . Joh. 14.16 . Ez●k . 36.27 . Infer . 5. Spes futurae nostrae haereditatis in ●a●ite nostro ple●issimè confirmatur , & nos cun eo in coelis colloca●i su●us . Synop. purioris Theo● . Disp 28 p 342. Notes for div A39663-e125190 Serm. 41. Wherein Christ sitting at Gods right hand is explained and applied , being the third step of his glorious exaltation . Ratio appellationis primaria est respectu ●atris coelestis à quo ab aeterno , per ineffabilem generationem instar luminis , de lumi●e resplenduit , secundaria respectu hominem , &c. Glas. Rhet. p. 175. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpere dicitur , non tam imaginem ex sigillo cerae impressam , quam ips●m sigill●m denotare . Glas. Rhet. sac . p. 159. Doct. D●x●ram Patris nominamus gloriam & honorem d●itatis , in qua , cùm filius Dei a●te secula extiterit , tanquam Deus in ex●●l●is ; Patri ●onsubstantialis , postremis temporibus incarnatus ; etiam cùm cor●ore consedit . Damasc Lib. 4 c. 2. de orch . ●ide . Dr. Edw. Reynolds in Psal. 110. p. 35 , 36. Sedent quià labore quiescunt , & ab eo r●creunt se. G●n . 18 1. quo sensu quidam a●cipiunt quod de Christo dicitur . Sedere ad dextr●m Dei , ( i. e. ) in Coelis apud Deum in aeterna illa beatitudine quiescere à laboribus ac miseriis quibus sese ultro pro nobis subjecerat . Rav. in verbum sedere . Significat erg● haec sessio Christi ad dextra● patris , no● propriè gloriam illam , & regnum naturale , quod filio Dei cum Patre ab aeterno fuit commu●e ; hoc e●im pac●o etia● spiritus sanctus ad dextram Dei sedet ; sed regnum oeconomicu● & voluntarium , in quo tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & mediator n●ster , ad ecclesiae s●ae collectionem ac defensio●em à Patre est constitutus . Synops pur . Thol . Disp. 23. p. 343. Aurel Vict. Qui Constanti●i toties perteruit u●bem ; sub Tamberlano sella Canis quae fuit . Mr. Tho. Case his Pisgah part 3. p. 21. Infer . 1. Uxor splendiscit in radiis Mariti . Infer . 2. * A Saint indeed . p. 64 , 65 , 66. Infer . 3. Infer . 4. Non ignomi●iosum est nobis pati , quod Christus passus est ; nec vobis gloriosum facere quod fecit Iudas . Hierony . Dr. Manton on Jam. p. 228. Curet non me quoque torque donas ? Et insignis hujus o●di●is militem cre●s ? Thuan. Hist. Infer . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I●qui●tum esse . Turbulentus . Notes for div A39663-e128290 Serm. 42. Wherein Christs coming to Judgement being the fourth and last degree of his Exaltation is opened and improved . Ad reglam dignitatem pertinet illa potestas qua Christus factus est judex omni●m hominum & angelorum . Ames . med . p. 117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Definitus seu constitutus . Doct. 1 The Certainty of a Judgement . Per sive propter justitiam suam , in saepe valet pro. Poli Synop . in loc . In tanta injuria confugi ad Dei Iudicium in quo pronunciabit qui sunt justi , qui sontes . Drusius . Hoc malo remedium opposui . Merc. Contra illum i●justitiam consolabar me hac cogitatione quod Deus omnes Iudicaret . Geirus . Si nullum pecatum manifestâ plecteretur poena ; nullum esse divinam providentiam cred●retur . Rursum si omne peccatum appertè p●niret , nullum fore Iudicium crederetur . Aug. Mr. Howe 's blessedness of the right . p. 343. Sr. Charles Wo●sely Unreasonableness of Atheism p. 76. 2 The quali●y of the Judgement . ●ase his Pisgah . Italiam , Italiam laeto clamore sal●ant Virgil. Aenid . Ad Dei verbum fit ultima resolutio fidei , ad Dei tribunal ultima resolutio judicii . That this Judgement makes for Christs Honour . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infer . 1. Geodwirs Triumph . p. 146. Infer . 2. Infer . 3. Infer . 4. Notes for div A39663-e131620 The General Use of the whole pressing to holiness , which is the main scope of the Doctrine of Redemption . Secundum dictamen instinctum , impulsum spiritus 〈◊〉 gratiae i missae , & inditae robis à spiritu sa●cto . R. A. Virdiciae Pietatis . Obli●ations fr●m the Father . 2 Obligations from the Son 3 Engagements from the Spirit . The Spirits Expostulation with careless Christians . Mr. Polew●eils Treatise of quenching the Spirit . * Zozomen . lib. 2. cap. 8. Mr. T. Malls Exhor . to holy living . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dan 11.33 , 34 , 35. Cum ergo fideles sess●ri aicuntur cum Christo , id intelligi debet nor de autoritate v●l potestate judicandi in ipsis ; sed ( 1. ) de co quod , factari sunt in Christo capite suo . ( 2. ) De approbatione sententiae à Christo latae . Apoc. 19. v. 1.3 . de eorum testificatione ratione Ministerii & conversatio tis , & comparatione vitae eorum cum vita injustorum , qua judicis justitia manifestabitur . Synops. purior Theol. p. 798. 
A57540	----	Ohel or Beth-shemesh A tabernacle for the sun, or, Irenicum evangelicum : an idea of church-discipline in the theorick and practick parts, which come forth first into the world as bridegroom and bride ... by whom you will have the totum essentiale of a true Gospel-church state according to Christs rules and order left us when he ascended ... : published for the benefit of all gathered churches, more especially in England, Ireland and Scotland / by John Rogers ... Rogers, John, 1627-1665? 1653 Approx. 2052 KB of XML-encoded text transcribed from 327 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A57540 Wing R1813 Wing R1805 ESTC R850 12686509 ocm 12686509 65778 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57540) Transcribed from: (Early English Books Online ; image set 65778) Images scanned from microfilm: (Early English books, 1641-1700 ; 367:14) Ohel or Beth-shemesh A tabernacle for the sun, or, Irenicum evangelicum : an idea of church-discipline in the theorick and practick parts, which come forth first into the world as bridegroom and bride ... by whom you will have the totum essentiale of a true Gospel-church state according to Christs rules and order left us when he ascended ... : published for the benefit of all gathered churches, more especially in England, Ireland and Scotland / by John Rogers ... Rogers, John, 1627-1665? Rogers, John, 1627-1665? Challah, the heavenly nymph. 2 pts. ([2], 564, [32] p.) Printed for R.I. and G. and H. Eversden ..., London : 1653. Hebrew at beginning of title. Pt. 2 has special t.p.: Challah, the heavenly nymph, or, The bride ... being the second book of church-discipline. London : Printed for R. Ibbitson, 1653. Both parts issued also in 1653 with additional 106 p. at beginning and general t.p.: Dod, or, Chatham. "Imprimatur Joseph Caryl" Reproduction of original in Union Theological Seminary Library, New York. Marginal notes. Includes indexes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterian Church -- Controversial literature. Church of England -- Discipline. Puritans -- Doctrines. Fifth Monarchy Men. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660. 2004-12 TCP Assigned for keying and markup 2005-02 SPi Global Keyed and coded from ProQuest page images 2005-05 Olivia Bottum Sampled and proofread 2005-05 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ohel or Beth-shemesh . A Tabernacle for the Sun : OR IRENICVM EVANGELICVM . An IDEA of Church-Discipline , In the THEORICK and PRACTICK Parts ; Which come forth first into the World as Bridegroom and Bride , hand in hand ; by whom you will have the totum essentiale of a true Gospel-Church state , according to Christs Rules and Order , left us when he Ascended . In which you may finde the Hidden Mystery of whole Christ , in Head , Neck , and Body . Hidden in former Ages from the Sons of Men. Eph. 3.4 , 5. Published for the benefit of all Gathered Churches , more especially in England , Ireland , and Scotland . By JOHN ROGERS An unfeined Friend and Servant of the Bridegrooms and Brides , and Minister of the Gospel of Jesus Christ , late at Purleigh in Essex , now at Tho. Apostles , Lond. Declared for the most part in Christ-Church , Dublin in Ireland . Imprimatur Joseph Caryl . Psal. 19.4 , 5. Their line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or rule and structure ) is gone out thorough all the earth ; in them hath he set a Tabernacle for the Sun , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heb. To the Sun in altissimo gradu . In that day I will raise up the Tabernacle of David that is faln , and build it as of old , Amos 9.11 . LONDON : Printed for R. I. and G. and H. Eversden , to be sold at the Grey-Hound in Pauls Church-yard . 1653. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Channuccah . A TABERNACLE For the SVN . The first BOOK . CHAP. I. That there is a visible Discipline , or Politie of the Church under the Gospel , ordained by Christ ; and what it is : and how it differs from carnal Policy . NOthing is more clear out of the word of God , then that there is a Gospel-Discipline , or Church-State for Saints of divine Institution , and by divine instruction ; Prov. 1.3 . To receive the instruction of ( Christ ) Wisdome , Justice , Judgement , and Equity ; for Solomon ( who was a type of Christ ) teaches his Discipline in this Book of Proverbs , which you have some call his Ethicks , as relating to morall Precepts ; for Divinity is like some great Lady that is every day in a new dresse ; and Morality like to a handmaid that waiteth on her ; Christ [ the typified Solomon ] intends hereby to tell us of his Order , and of the Discipline of Wisdomes house ( viz. his Church ) Prov. 8.1 , 2 , 3. and Chap. 9.1 , 2 , 3 , 4 , 5. he begins with this exhortation , Prov. 1.8 . My son hear the instruction ( or Discipline , as many read it ) of thy Father , viz. his spirituall documents , and teachings , and forsake not the Law of thy Mother , that is , of the Church , Gal. 4.26 . who bears , and brings forth children to the Lord. So that it seems Christs Discipline ( which is of the Father , and of the Mother ) consists in the Spirit , and in the truth , Joh. 4.23 , 24. not onely inwardly , but it is also outwardly ; as to outward Orders , Laws , and Ordinances of the Church . Thus the Lord opens the ear to Discipline , sayes Elihu to Job chap. 36.10 . and commands them from iniquity ; that is , sayes Calvin , he instructs them in his wayes , and teaches them to amend . This shews , that Gods designe in giving us so good a Gospel-Discipline , is , thereby to make us good and Gospel Disciples , both in knowledge and in practise , and is therefore of great concernment to us in teaching us these three things , 1 Subess● ; 2 Coesse ; 3 Praeesse . First , to be obedient to his Laws , and Ordinances , ut discipuli , living together in Order : Secondly , to love one another , and all Saints living together in unity , ut socii , Psal. 133.1 , 2. Thirdly , to instruct one another , and to strive together , to excell in exhorting , comforting , and teaching to the edifying of one another , 1 Cor. 14.12 . ut Magistri , as Masters of knowledge , Psal. 119.98 , 99. and therefore it is , that there is so great a need , and notable a use of this good order , and Gospel-Discipline amongst us , which God hath of his goodnesse , and in his wisdome provided for us . So sayes old Bernard , super Cant. Serm. 23. What abundant cause have we to blesse the Lord ( who was no wayes bound to us ) that of his free love should let down a Discipline out of his owne bosome ( as it was brought by Christ to us from the Father for us to dwell in ? because the School-men could say , Disciplina non debetur ex debito , quia inferiori non est aliquis obligatus , in quantum est inferior ; Man is the inferiour , therefore it is man that is obliged to the Lord his Superiour , for making so much , and so excellent soul-provision ( hence religio a religando ) Ma● . 24 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who is a faithfull and wise servant , whom his Lord hath made ruler over his houshold , to give them meat in due season ? So we see the Lord takes care for us , and makes provision for poor souls , for he hath appointed , ( constituit being a compound word , is as much as to say , cum aliis statuit , whom the Lord hath appointed ( joyntly with others ) as an Overseer , ( super familitium suum , ) over a remnant of his family . Now , woe bee to them that reject this Discipline of Gospel-institution , Psal. 50.16 , 17. a meer Moralist will tell you there is a necessity of Discipline . ( See but Tull ▪ in 's Offices lib. 8. & 9. de invent . ante finem libri ) and a meer Formalist will tell you , that there is a necessity of Church-Discipline , which is a principle own'd by all for a truth ( except Atheists ) bee they no more then meer pretenders , or professours . As for this Church-Discipline we shall finde it in the word , and fetch it from the Fountaine freely flowing forth through many more Scriptures , then I shall mention both out of Old and New Testament . First , in the Old Testament , we finde many Prophesies , and Promises filled with this , as Psal. 110.3 . Thy people shall bee willing in the day of thy power , in the beauties of holinesse , which must bee meant of this visible Gospel-Church-state , wherein Saints ( having communion with Christ , and one with another ) do worship the Lord , as appears Psa. 29.2 . Worship the Lord in the beauty of holines ; this is the Lords house , here is his worship due unto his name ; out of this Sion goes forth the Law , and it is beautifull for scituation . So in Isa. 2.2 , 3. It shall come to passe in the last dayes , that the mountaine of the Lords house shall bee established in the top , &c. which foresees the singular fellowship of Saints in these last dayes wherein we live ( largely ) exalting Gods owne way of worship , which he will bring forth with shoutings , and withall an attractivum bonum , a winning excellency will shew it selfe to the ravishing of the Saints , and the re-edifying of their soules as ( in statu quo prius ) of old ; so that the very out-casts of Israel shall ( more fluminis ) by a spirituall instinct , and from occult qualities flow freely ( and be fully satisfied ) unto it , yea up to it , which is a greater wonder . The glory of this latter house shall be abundantly greater then the former , which notwithstanding was filled with his glory . This house the Prophet also premonstrates in Ezek. 43.10 , 11 , 12. which looks to the Gospel-time and Temple . Secondly , in the New Testament , this truth triumphantly appears , for our Saviour testifies himself unto it , in Mat. 16.18 , 19 , and upon this rock will I build my Church ( in the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but , is not a copulate ) but Christ himselfe is this rocke that is pointed at for the Churches foundation , 1 Cor. 3.11 . or else is will fall : And as the verb metaphorically concludes this Doctrin of Church-Discipline ( being taken from a building consisting of many particular parcels made up into one , also of such a Society which are of neer relation and sweet consanguinity ( spiritually taken ) including the order of the house , which is thus built up an habitation to the Lord through the Spirit ; ) So also the person and tense doe signally declare , Christ is yet about this building ( who alone is the Carpenters Sonne , the Son of Mary ) as afterward we shall shew . For further proof , see Mat. 18.17 , 18. the Church is not there ment a mixed company ( sayes Cameron in loc . ) nor a mixed worship , saith Vrsin : but you have here commanded and commended unto you by Christ , the good Gospel-order and Discipline thereof . This the Apostles practised , Act. 2.42 . and 46 ▪ 47. And in all the Epistles of Paul , it is apparent , Phil. 3.17 . 1 Thess. 1.7 . 2 Thess. 3.9 . Cum multis aliis , &c. This the Apostle preached , Act. 8.12 . instructing others in it , 1 Cor. 12.25 , 26 , 27. 1 Cor. 14.12 . and commending others for it , 1 Cor. 11.2 . Coloss. 2.5 . 1 Thess. 1.6 , 7. besides abundance of examples of all the Churches of Corinth , Rome , Phillippi , Macedonia , Antioch , Samaria , and the seven Churches of Asia ▪ So that we are encompassed about with a broad cloud of witnesses , and cannot but concurre with all in this received Axiome , or undeniable truth , that there is a Gospel-Discipline for the Saints to submit unto , and to walk under , together in order and unity . This many call Ecclesiastick Politie , as Cartwright , Hooker , with many others , because that so much skill and judgement is required for the ordering of the affaires of the true Church of Christ , which we are here to treat of , 1 Tim. 3.15 . this same is by others called the Church visible consisting of beleevers in body together , and under outward formes , order , Coloss. 2.5 . and government , and under the power of Christ ( King , and Lawgiver ) committed to him by his Father , Matth. 28.18 . Joh. 5.22 . Joh. 13.3 . and delegated unto him , and executed by him visibly and invisibly ; invisibly by his Spirit and word within , which are as the Ruling Elders and Officers , Joh. 14.16 , 17. Joh. 16.7 , 8. But visibly by his Ordinances , and Officers in the Church without , Ephes. 4.11 , 12. 1 Cor. 12.28 , 29. yet none ought to be a visible Officer ( no nor member ) but such a one as is ruled , directed , enabled , and qualified by Christ , and his Spirit , ordering within in their hearts ; So that the formall and spirituall , outward and inward , visible , and invisible make but one Church : But more of these things hereafter . Onely this at present , before I proceed , I must acquaint you that there is a most dimense difference between this Discipline and Politie in severall particulars , of which some I shall name , and so haste . First , Politie of Nations ( or rather Policy whereby states are ruled ) is not one and the same in all places , but as Physicke is administred according to the constitution and complexion of the body ; so is Policy , and not in all places alike , but according to the constitution and complexion of the people , and place ; one Nation is ruled this way , another that way , but Christs Discipline of his Church is one and the same in all places , to all people , 1 Cor. 7.17 . Secondly , Politie also differs according to the times , but this Gospel-Church-state doth not , but is the same ( by rule ) in all ages , and at all times , be they what they will , Ephes. 3.21 . and Ephes. 4.11 , 12. Media cultus sunt immutabilia , till the coming of Christ , 1 Tim. 6.13 , 14. 1 Cor. 11.26 . Isa. 9.6 , 7. Thirdly , Politie alwayes drives on a Selfe-interest , and seekes no further ; but this Discipline of Christ drives on an interest above selfe ( which is , as having the Moone under her feet ) and is not therefore of this world , Joh. 5.30 . Joh. 7.16 , 17 , 18. Heb. 2.12 . Fourthly , Politie is ordered by certaine outward Lawes , and rules left ( as a Gnomon ) or laid downe for the tranquillity of the State ; but this Church of Christ is govern'd by the Word without , and the Spirit within ( as will appeare hereafter ) in power ; and hence it is that Directories are out of date , the Cannons discharged and broken in peeces , and Platformes of men no more minded then as they are the Word of God , and till further light be given from above , and till the Spirit lead us further into the truth . Fifthly , Politie , and the Kingdomes of the world have many Kings , Emperours , and Rulers ; but the Church of Christ over all the world hath but one and the same head , Ephes 1.22 . and Ephes. 4.15 . and Ephes. 5.23 . 1 Cor. 11.3 . Coloss. 1.18 . who is to rule them by Spirituall influences , and outward Ordinances . Sixthly , Politie requires outward obedience , and no more ( be the heart never so bad ) but this Church-way of Christ calls for spirituall worship , Joh. 4.23 , 24. and the heart , Psal. 27.8 . Prov. 3.1 . Psal. 66.18 . Psal. 51.17 . Acts 4.32 . Act. 8.21 . & Act. 11.23 . Seventhly , In Politie men have power of pulling downe , or setting up new Lawes by the Supreame authority of that Nation or State , and their Lawes and Acts ( as those of the Parliament ) are binding , and of force : But in this Church of Christ there is no setting up new , or pulling downe old and true ; Christs Lawes and word must stand without adding , diminishing , or altering , Rev. 22.18 . this Discipline is not a nose of wax , nor ( as honest Cartwright sayes ) taken out of Cannons , Lawes , Decrees of men , Popes , Prelates , or the like ; from which pit came all the Locusts , and Scorpions , the Romish Hierarchy , the Arch-Bishops and Bishops , and their Servants , Surrogates , Officials , Commissaries , and the rest of that trash and rubbish . Eighthly , Polity hath no higher principle then reason , but this way of Christ is abundantly above , and yet in nothing against pure reason . Ninthly , Polity is a great Fautor , and abettor of Customes , of long continuance , whereby the people are embondaged ; but this way of Christ is very much an enemy to all customes and traditions of men ( that are not of the Word of God ) though of ever so long continuance and use : Vide Vrsin de 2 praecepto . Tenthly , Polity hath Corporall punishments , and power against opposers , enemies , offenders , or the like , Et ist●s vi coercere , ac ferro punire potest ; but the Church-power is from above , the weapons of her warfare are spirituall , Non ferro sed verbo , non vi & armis , sed vi & efficacia ; she uses the two-edged-sword of the Spirit , and Word , against all her opposers and offenders , neither are men compelled ( as by Politicall powers ) to obey , but they are drawne of God , and the Spirit constraineth them , Job 32.18 . 2 Cor. 5.14 . Eleventhly , Polity is full of Tricks , Arts , Quilits , and Aequivocations , and lies ready at the catch , according to a Judges ( or great mans ) interpretation , or construction : but this Gospel-way is full of plainenesse , truth , and simplicity , 2 Cor. 1.12 . and 2.17 . and is not according to mans interpretation , but the spirits , Rom. 12.8 . 1 Cor. 5.8 . Rom. 16.19 . Twelfthly , Polity consists most in the Forme , and lives most in the out-ward show , pomp , and appearance , but this way of Christ consists most of inward beauty , pomp , and excellency , 2 Cor. 5.12 . and 2 Cor. 10.7 . Joh. 7.24 . and lives most in the spirit , and least in the forme . Thirteenthly , In Polity is the greatest respect of persons , one higher then another , making some Slaves , and others Lords ; but in this Church-state of Christ it is an intolerable Tyranny , and hath not the least allowance , Mark 10.42 , 43. lest thereby we should have mens persons or opinions in admiration , Jam. 2.1.3 , 1 Pet. 5.3 . Fourteenthly , Polity preferres men according to their outward parts , fleshly habits , of learning , wit , or prudence ; but Christs Church-state sets up Christ , and his Spirit for Officers in chiefe , and such who are ruled and filled with the Spirit of Christ under them , so that not men , but Christ rules ; Judas that had not this Spirit proved a Traitor , so will others . Fifteenthly , Polity grows every day more and more rusty , and the longer it lives , the more it will be out of date , and loathed at last , and like a Potsheard be dashed a peeces ; but this way of Christ growes every day more and more glorious , and will be the beauty of the whole earth ; Piety shall stand , whilst Policy shall fall , and the Church of Christ , that little stone ( cut without hands ) shall crowd Policy out of doores , and fill the whole earth , Dan. 2.35 . Rev. 11.15 . Psal. 48.1 , 2. Isa. 62.4.7 . In all these respects and many more ( might I not be too tedious ) I might easily demonstrate to all men the vast disproportion between this Gospel-Church-state and Policy , whither in Church ( where it hath been set up instead of Piety ) or State , so that I meane not in any such sense that there is an Ecclesiasticall Polity , but as I have hinted before , and in order to visibles . Now who hath been more politick and subtill then that Beast , that hath for so long usurped Christs Seat ? and what a many Romish Ornaments ( like unto the Aegyptian Jewels ) doe many men and Ministers yet retaine ? fitter for a Golden Calfe , ( which is to be grownd to powder ) then to adorne the Temple , or Tabernacles of God ; O that they were sent away from whence they came ! and that we would come in sincerity to the Lords worke before us ! which is , the building of his house for his honour to dwell in . But thus I have proved that there is a Gospel , orderly Church Discipline , and how farre it differs from Policy , whether called Ecclesiasticall ( as some make it to consist altogether in formes , and things carnall ) or civill . Now the Lord lead us into his owne Spirituall Temple , and Gospel-Church-state by his owne light : for how sad a thing is it to see his flock so scattered among Wolves , and the Saints in a confused darke , corrupt , Disciplinary way of walking without order , rule , and ordinances ? which so many Soules doe sit moaning for , and in the want of them in this their Wildernesse-estate , wherein they have been lost for many ages together ; and whilst they are sighing and sobbing in a strange Land , they that have led them into this Babylonian Captivity , doe call upon them to sing the Songs of Sion ; but alas , their Harps are hung up upon the willowes , and they as in a strange Land are silent , which is the next thing I come unto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gnaraphel . CHAP. II. We have had our abode a long time under Antichristian darknesse and Discipline , and the Church was driven by the Dragon , and drawne by the Beast into a Wilderness for many hundred yeares , and ever since how miserably Soules have been blinded by bottomlesse smoake in a Popish Hierarchy , and so have continued to these dayes . IN the next place we are to shew how for many Ages together we have fallen foulely short of this holy and wholsome Discipline of Christs Church , and have been abominably cheated with the rotten figgs , and choaked with the thick Romish foggs , and filthy infectious mists of Popish inventions , so that thereby the Sunne and the Aire have been abundantly darkned . The ( poore ) Church , she was before cloathed with the Sunne , encompassed round with purity of Religion , with brightnesse of Discipline , and in the clear light of Christ , and Scriptures which were her rich ornaments in the twelve Apostles dayes ; yea and after that till Constantines time she wore this Crowne of the twelve Starres , those glistring lights . And not only were the Saints ( such as then lived ) above the Moone , and all sublunary enjoyments , but they had this borrowed light of the Word , meanes , and ordinances , to guide them in their pathes , and to direct them in their Discipline and Church state ; but alas ! ( as our Saviour foretold what would follow ) it fell out afterward that the red Dragon raged and watched to persecute the Church ) which was done very sorely in Domitians dayes ( and in Nero's ) at which time the Church was pure notwithstanding , and ( as yet ) presented for a chast Virgin to Christ , though tormented , because she would not be deflowred , and although then ( the Apostles being all dead ) fierce wolves met together by Flockes , and false Teachers , and Pseudo-Apostles rose up apace , to oppose openly true Doctrine and Discipline . This continued under the Emperours , Verus , and Severus , and Valerianus ; O then ! how this red Dragon ( this bloudy Abaddon followed the Church , foaming with flouds of indignation , and yet for all that , the poore , and ( almost ) breathlesse Saints had a little respite under Galienus , Anno 262. and till that time I finde the Church continued yet very chast , but then , presently after began Images to be set up , and Monuments to be erected in Caesarea Philippi , and other places , and in Dionysius his dayes Bishop of Rome , Anno 267. the Church began abominably to be deflowred and defiled ; so that the true Saints and Churches could not escape a most sad persecution under Dioclesian , and most hot and heavie under Maximinus , that matchlesse Tyrant , till torments in his bowels moved his bowels ( against his will ) to mitigate the violence of the persecution ; this continued to the time of Constantine and Licinius ; and although the red Dragon could not have his wil ( do what he could ) with these his heads and hornes , with which he used to push at , and ( if he could ) to have pushed out the memory of the Saints , that the name of a Christian might not be left , yet the Church liv'd and thriv'd till she was in those dayes driven into the Wildernesse , which was worse then all the Persecutions of the Dragon before , and this was ( not mulatione loci , sed amissione ornatus ) by loosing her former light , life , liberty , excellency , purity , and lovelinesse ; her bright Discipline for darknesse of devotion , and devotion of darknesse ; her truthes for traditions , and Doctrines of Christ for inventions of men , and all this by her pretended friends at home ; for now the Dragon had dragg'd the third part of the Starres after him , viz. Meteors and wandring Starres , made up of earthy matter , but not fixed in the Globe of Heaven , them he hath cast downe with his tayle , i. e. by his Serpentine subtilties , insinuations , strength , policy , and poysonous infections ; Oh sad ! what Superstitions , Idola●ry , and will-worship began in those dayes to be inthron'd , and owned , yea in such a manner as is to be lamented at this day ! for then started up the solemne celebration , up-setting , dedication , and adoring of Houses of Bricke and Clay , Lime and Stone , and Consecrating such kinde of places for the Temples of the Lord , calling them Catholicke , and Christning them Churches ; yea then the superstitious Mother of Constantine ( viz. Helena ) went a Pilgrimage to Jerusalem , to finde out Reliques , and Monuments , and then began Crosses to be set up , and Consecrated , and Christ's Nailes and Reliques to be kept and ador'd , and Miracles ( pretended to be ) wrought by them , ( as they that loved Superstition and Idolatry did ( and doe ) report to this day . Thus , and many other wayes , was ( the poor woman ) the Church , forced into a fruitlesse , comfortlesse , dangerous , barren Desart-like condition , whilst Monkes and Popish Priests sprung up apace , and whilst the glistring glory of the former ( true ) Discipline , Doctrine , and Ordinances did dye apace , and began to lye buried , and unregarded in the dust . But , ah blessed Lord , how excellently doth her deliverance draw nigh ! and that it is hard by will appeare in the following Chapters . In the meane time , let all discerning men judge ( to whom I appeale ) what a miserable state hath the poore Church ( visible ) been in ( to this day ) for many hundred yeares ? and how thicke and three-fold her miseries grew in upon her in the absence of that bright Discipline and Doctrine which she had in the Primitive times ; and also by the pride and presence of a cunning ( and curious ) counterfeit thereof , which hath ( crowded out the true , and ) continued amongst us to this day ? The proud Popish , and Prelatick Discipline quickly grew drunke , and was soone swallowed up , and swimming in the bloud of the precious Saints . The Moone was indeed ( then ) turn'd to bloud ( as well as the Sunne to darknesse ) and most Romanizing outragious Massacres of Saints , and bloudy unsupportable Butch●●ies of Gods people were made , to maintaine the Doctrine and Discipline of those dayes , so that the Saints were accounted as sheep for the Shambles , and were killed all the day long ; yet a little respite was allowed them , and liberty given to them ( through God's goodnesse ) in King Henry the eights time , and then the true Discipline , which seem'd to lye for lost and dead a long time ) which Christ hath left us in his Church , would faine have lived and breathed a little ; and so in Edward the sixth's dayes , and viriditie , very great hopes there was of her recovery , and she began to wax warme , and to sneeze out some good signe● towards it , but alas , they were soone lost againe ; and how lamentably did she lye againe at the Graves brinke in cruell and accursed Queene Maries dayes , and then she was given over ( indeed ) even by her Phisitians for lost , and past recovery ; untill it pleased the Lord to raise her up againe , and ( almost ) miraculously in Queen Elizabeths dayes , and then we did verily expect her full recovery and restauration , according to the Primitive patterne and practise ; but well-a-day ! how were we deceiv'd ! for what by the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) crafty cunning of the seducing Serpent which deceived Eve , and what by the insinuating subtilties of the Popish Prelates , and Mitre-mongers in those dayes , her Mothers Children were angry with her , and under pretence of Treasons , Rebellions , and robbing of the Magistrates of their right , and the like wrongfull accusations , those ( her enemies ) inveigh'd against this Discipline of Christ's Institution , ( accusing it to the Queen ) they called it a Schisme , a Faction , Sedition , and Heresie , and with this they charged the true Children of the Church , and impeached the precious ones ; as the Presidents did , that conspired against Daniel , Chap. 6. accusing him for the breach of the Kings command , because he kept his conscience , upright ; and as the Adversaries that would have hindred the building up of Gods house in Ezra's dayes chap. 4.13.16 . they charged them for rebellious , and for such as would rob the Magistrate of his right and revenews ; so did these in Q. Eliz. dayes , most cruelly doe the Accuser of the brethren's office against the Saints , branding and abusing them for seditious factious persons , and charging them for Innovators , Hereticks , erroneous ones , calling them Puritans , Brownists , Donatists , Anabaptists , Sectaries , and such like ; saying , they would be the Destroyers of the Nation , and what not ? so that by this meanes the Church did seem black and odious to the world , being Sun-burnt , and set to be the keeper of other ( Antichristian ) strange vineyards whiles her owne was neglected , Cant. 1.6 . For it is in , and by the name of Christs own Church and Discipline , that such a Popish Hierarchy and Prelacy was canonized and consecrated , which carried a faire face , but a foule heart , and which was taken out of humane traditions , and inventions of the Papists coyne , and 〈…〉 Conclave and Canons , as will amply appeare by the beams of the Sun in this ensuing Tract . And certainly the Prelates and Papists did agree , and look very like one another in their Discpline , and in their opposing the Saints , and Christs true Church and Discipline . We might have said of them , as Aristotle once said of the Milesians , that the Milesians were not fools , yet they did just the same things that fooles doe ; so these Protestants and Prelates were not Papists , ( no by no means ) and yet they did just as Papists doe , but they were indeed Mungrels , and meer Hermaphrodites in Religion , Nec vere viros , nec vere , mulieres , sed vere Histriones , neither Papists , nor Protestants , but both , or neither , or either , or any thing for their owne ends . A Roman Cardinal caused his Painter to draw out K. Solomon halfe in heaven , and halfe in hell , for which he was justly to be blamed ; but without any just blame might those Prelates be pictured out so , half way in heaven , for what they pretended , and for the good they did , but half in hel for what they intended , and for the evill they did in afflicting the Saints , accusing the brethren , persecuting the Church , and rendring the true Discipline of Gospel-fellowship odious , and despicable to Magistrates , Ministers , people , and all . But furthermore , the Antichristian Hierarchy and Discipline was so indulgently fostered up by Monarchy , that King James could make it a maxime ( in which he proved a true Prophet ) No Bishop , no King ; and it is clear to me out of many Scriptures , Dan. 2.34 , 35. Rev. 17.12 . and 18.3 . that they both live and dye together ( like Hippocrates twins ) receiving both alike , and at the same time power from , and punishment with the Beast . Wherefore let not the Prelates , nor Papists thinke to hold long in any place , for the day of the Lord his controversie for Zion shall finde them out ; neither need they to thinke their fall is by fortune , for it is appointed of old , and in these dayes wherein we are at suit with them ; let them not wonder if they all lose the day of us ( yea and the hot spirits , violent Presbyterians too ( so called ) who agree too much with Popery , and Prelacy as ( appears Ch. 9. lib. 2. at large ) and must meet with the like lamentable destiny and fate with you ; for ( as M● . Hooker sayes in his Preface before his Survey of Discipline . ) There is no such thing as a Presbyteriall Church , i.e. a Church made up of the Elders of many Congregations Classic-wise to govern , &c. in the New Testament ; wherefore let them not wonder , if they also fall in the heat of this Suit ) seeing the Law and the Testimony is for us this Terme-time , and therefore the Judge must be for us too , and the day will be ours in despight of all the world , because that yee have trusted to forged titles that will hold no water . The Camel seeking hornes , lost his ears , and so have these Disciplinarians , they will not heare what belongs to their peace . In this Summers day of the Lord Jesus , the Sun will shine hot , and scorch , yea mel● ( violento aestu ) the waxen wings of all false-discipline , and thereby throw down that Icarus-like loftinesse of High-Presbytery , Popery and Prelacy in all Nations , and then the whole bulke and massie body of Antichrist must beat his heels in the ayre , and be found in the deeps , and drowned in the Ocean of everlasting misery , Rev. 19.19 . they are already under the burnings of that day in the torrid ( horrid ) Zone , and must shortly tumble into the tomb , where the worme dyeth not . This must bee for that they cannot bee converted into any other use for safety . As the black cloath that will take no other Dye , but must hold so , and is most rotten , uselesse , and unserviceable for weare ; but the whit : will take any other Dye , so indeed will our Discipline of Gospel-institution , which is in these latter dayes to bee restored into its Primitive purity , as white , precious , spirituall , Lilly-like , and lovely , this shall be capable of any Dye , or administration , and Dispensation to the end of the world , any Dye it will take whereinto it is dipp'd by the hand of the Lord ; but the blacke , base , sooty , and darke Discipline of Antichrist , shall be but as a rotten ragge , and good for nothing , being in nothing capable of these latter dayes dyes , which will be of divers sorts , from one to another , yeare after yeare , and the best at last . But furthermore , the Dragon ( till these late dayes ) hath made use of earthly powers to oppose the Saints ( having no more place found for him in heaven ) but now it is that we heare the loud Voyce in heaven , ( viz. his Church ) saying , Now is come salvation , strength , and the Kingdome of our God , and the power of his Christ , for the Accuser of our Brethren is cast down . And now shall the earth ( viz. earthly powers ) help the Woman , and swallow up the Dragons indignation , though the remnant of her Seed must yet meet with Warres , Conflicts , and oppositions for a time . It remaines now , O England ! Ireland ! and Scotland , that yee kisse the Sonne lest he be angry , and yee perish , Psal. 2.12 . and that yee cast away your Popish and foppish trash and trumperies , and those wicked traditions , formes , and ordinances of men , which have made yee Captives , and for many hundred yeares have inbondaged , and endungeoned ye up in darknesse and deceit ; for as we can cousen little ignorant Children , by giving them Counters , and taking away Gold , and those Counters too are only to quiet them ; so how easily can Antichrist cheat you , which he hath done in our ignorance and infancy , by giving us Copper for Gold , and counterfeit ( Brazen-fac'd ) ordinances , and tooke away Christ's , telling us , that they were better which he gave us , and so quieting us for a long time ; but now alasse ! we are older , and we must be wiser , and not be so basely cheated out of our Ordinances , Orders , Doctrine , and Discipline , which Christ hath left us , when he went from us , but let us hold our owne , and keep our Gold ; and to encourage us , he hath promised us ere long to make another change in the Churches , and to give them gold for brasse , Isa. 60.17 . the precious for the vile , &c. Wherefore it is , O Friends , that this true Religion , Discipline , and Gospel-worship of Christ's owne Coyne , and Mint , having his owne Image of his most precious Gold , is offered you againe , and ( once ) againe ; which hath often ( before ) been rigidly repulst , and put off with disdaine , and direfull reproach ; yet notwithstanding it is presented to you the third time , and comes crowned with the twelve Starres , and cloathed with the Sunne , I meane with Christ the Super-intendent , and sole Independent Lord , and Law-giver , yea and alone Light-giver to the Church and Saints . This is especially the Honour and Ornament of this Discipline , or Gospel-Politie , viz. to be cloathed with light , having Christ alone the Lord. Indeed , hitherto hath many a sad soule sate and sigh'd , yea and the Church in the Wildernesse too bewayl'd with Mary , weeping , Joh. 20.13 . Oh! They have taken away my Lord , and I know not where they have laid him . Alexander used to say of his two Friends , viz. Craterus and Hephestion , that Hephestion loved Alexander , but Craterus loved the King , and yet the King and Alexander were both but one man ; and so Certes I may say of some in these dayes , who professe to be Christ's friends , they all love him as Christ Jesus our Saviour , for his sweetnesse , and excellency , and lovelinesse , and love , which is better then wine , and for his usefulnesse , &c. but how few of them that love him as the King ? to be commanded by him ? that are obedient to his Lawes , and Ordinances ? unlesse they be in the Congregationall orderly Courches , and there indeed Christ hath a few Friends , and tryed Subjects , but such Craterus's are rare too ; wherefore let all the faithfull friends of Christ ( of what judgement soever ) that are under his Command and Lordship , come and enter into these Gospel-wayes of Worship , into Christs order and path , ordinance , and Discipline ( for the Lord of the Mannour , I meane the God of this world , will take up all wefts and straies that are out of this way , and empound them ) wherefore for shame friends make haste ! Hye out of Babylon , flye into Sion , into the Fellowship and Church-way of the Gospel , wherein Christ is King , and Lord ; and where this Sunne is highest , brightest , and swiftest in his ascendent motions , wherein Christ appeares in his richest perfection and fulnesse . For as Nature , who hath drawne with her Pencill a perfect Grasse-greene in the Emerald , ( as Pliny sayes ) a skie-colour in the Saphire , a fire colour in the Carbuncle , a sanguine in the Rubie , and a starry in the Diamond , hath also drawne all these together in one , viz. the Ophal : so hath Christ by his Spirit in his Church , for there is one gift and grace in one Saint , another gift in another , and other graces in others , and blessings in the Gospell , and power in the Word , and sweetnesse in the Ordinances , and all in one , viz. the Church . Some excell in one thing , some in another , but the Church is the summary of all , all excellencies are there in one , viz. in one Christ , who is in every Church , the fulnesse and perfection of all ; Christ ( sayes Bernard , De advent . serm . 2. ) is the Bee which flew into the City of Nazareth ( which is interpreted Flower ) and there he alighted on the sweetest flower of Virginity that ever the earth bore ; and so doth Christ now in the Churches finde sweet flowers , who hath , Et mel & aculeum ( sayes Doctor Rawlinjon on 's Mercy to a Beast , p. 13. ) both Mercy and Judgement , yea he is both Love and Law in all his Churches , yea the Law of Love , and the Lord grant we may finde it so in these dayes . Heare , O Ireland ! heare the Lord ! run into his Courts , live in his Sanctuary ! for in a special manner I speake to you from the Lord , for whose sake I dare not bury these truthes as dead , or in silence , which doe so much concerne you ; and seeing I am now with you , I wish from my soule , that most of your Professors prove not Moone-sicke , I meane Lunaticks , that sometimes fall ( or plunge ) into the water , and sometimes into the fire , ( of persecuting the Saints that wil not over head and eares with them in the waters , yee know what I meane ) for I shrewdly feare this ; wherefore I say , forsake not Aegypt to fall into Babylon , nor Babylon to fall into the forme againe , and to make a Church of forme meerly , and to drive in , or draw in poore hearts ( through ignorance and folly ) into a formall Discipline , by urging the forme , or tying others to such a judgement with you ; for this is clearly against God's designe , and Christs Gospel-Discipline , which is to be in the Spirit , and in truth : and therefore I have many precious and pregnant truthes to hand forth , and handle to you , as they are hearted in me from the Fathers bosome of light , in this ensuing Treatise , especially in Lib. 2. but in the meane time , make haste into Sion , into a pure , orderly , Gospel , Spirituall way of Worship , and the Lord be with you , and speed you . But if before I have done , some doe say , Why then we shall be persecuted by Presbyterians , or some ( call'd ) Independants , or the bitter ones of the Anabaptists , or the like , as well as by Malignants and open enemies ; I say , that they shall be but like Sampsons Foxes , who were themselves burnt amongst the Corne which they fired , but the Land brought Corne againe , and the ground was made the better by it , and the fruitfull●r , but the Foxes came up no more ; so be yee sure , that such will by their persecutions , burne up themselves , but better the true Churches ; though it may be some members may suffer in the fire first ; yet take us the Foxes , the little Foxes , saith the Lord , Cant. 1. he will not suffer them to escape scot-free , Phil. 1.28 . for it is to them a token of perdition ( sayes Paul ) but to you of salvation , the true Churches shall ( maugre all their might and malice ) appeare again , and triumph the more , and be yet the more glorious and fruitful , but these persecuting Foxes can never come up againe , but must lye buried in the field which they have fired , and so be the Authours of their owne end . Wherefore feare not , my Friends , their frownes , nor crownes ; but as Alexander was wont to say to his Souldiers when they were in danger , or went on any designe , Sed habebis Alexandrum ; my brave Blades , you shall have Alexander with you ; so say I , you shall have Christ with you , in the midst of you , and engaged for you ; feare not ! and then you shall no more be termed desolate , or forsaken , but be called the Lord's Hephzibah and Beulah ; but thus for the second chapter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midbar . CHAP. III. That the Churches full deliverance drawes nigh , and is upon entrance , at first gradually , her Discipline shall be restored as at first . First proved by parallel from the Wildernesse , wherein she hath been long lost , as to true Discipline and Doctrine . TO proceed , the Call continues to hast us out of Babylon . It is Historied of Darius's Generall , that when he had Orders from Darius ( his King ) to revenge the wrongs done him by the Athenians , that he commanded his Servants every day , at every dish of meat they brought in to the Table , to say , Sir , remember the Athenians . Now Christ hath sent to us , and calls upon us every foote , to Remember the ruine of Babylon , and the rising of Sion ; for Babylon must fall , and Sion must fill , and grow up apace to perfection-ward ; but although this is graduall at first , yet the restauration shall be universall at last . In the interim , we heare how long , and how lamentably the poore despised Church hath been in the Wildernesse , wofully bewayling ; but now followes what hopes we finde of her deliverance ; now Mr. Brightman ( the brightest man of his age , that I have met with ) lends his Light to this Age , out of Revel . 12.14 . where we read , the Church was to continue in the Wildernesse for a time , times , and halfe a time ; besides the thousand two hundred and threescore dayes , in ver . 6. which is all one with that in Rev. 11.2 . of forty and two months , for at thirty dayes to the moneth , it comes to one thousand two hundred and sixty dayes , which if we account from Christ's time , was to begin one thousand sixe hundred and ten dayes , ( viz. three hundred and fifty , and one thousand two hundred and sixty ) and the thirty three yeares that Christ lived , makes it one thousand six hundred forty three , about which time her Deliverance and Freedome came running in , and the Congregationall Churches got upon their feete , and began to looke forth as the morning , Cant. 6.10 . though many black Clouds and Mists were cast upon them some ten yeares agoe , to grieve them , and to feare them with the threates of a foule day following , and to render them unlovely , and unlikely to hold ; so that for my owne part I am possess'd with this opinion , as to the yeare of her Deliverance , beginning ( gradually ) and as to us , about ten years agoe . But Master Brightmans judgement is , to have it begin one thousand six hundred and fifty , from that also of Dan. 12.7 . it shall be for time , times , and halfe a time , with vers . 12. Blessed is he that waiteth , and cometh to one thousand three hundred thirty five dayes , a day being often in Scripture for a yeare , as Numb . 14.34 . Ezek. 4.5 , 6. and a time he takes for an hundred yeares , and so times for two hundred , and halfe a time for halfe a hundred , or fifty ; that is , three hundred and fifty yeares , which with one thousand three hundred makes one thousand six hundred and fifty , in which yeare he fore-told the true Discipline of the Church should begin to be restored unto her primitive face and fairnesse ; and how truly he hath fore-told this , let the times we live in testifie for him ; for indeed the eminent passages , and evident appearances of Gods presence with us , and power for us , for the liberty and deliverance of true Discipline , will easily allow of his Exposition , as passing authentick and Orthodox . But whereas it may be objected out of Dan. 12.12 . thirty five remaine . I answer ; 'T is true indeed , and there is great need of thirty five yeares for warres and troubles against the Lambe and 's followers ; Christ and 's Churches , whose Deliverance , and brightnesse of Discipline is but by little and little , and ariseth gradually , and lives most gloriously in these parts of Europe for thirty and five yeares ; and after that followes her full deliverance , and recovery out of the Wildernesse universally in all Nations ; but for thirty five yeares she comes only gradually out of the Wilnesse , leaning on her Beloved , but especially in these parts of the earth , where the worke is already begun , and mountaines made plaines , which shall within these thirty five yeares be all levell'd , and laid in the dust before Zerubbabel , who hath ( already ) laid the foundation of ( that worke ) the Lords house , which his hands shall ( after thirty five yeares ) finish , when all the enemies of God and his Gospel , shall by his glorious out-goings , and the brightnesse of his coming , be nothing'd into nothing . Thus you have his , and my ( poore ) judgement offered under correction . But I meet with two more computations of times , which are set for the Churches rising , and Christ's reigning , out of the same Chapter of Dan. 12.11 . From the time that the daily sacrifice shall be taken away , and the abomination that maketh desolate set up , there shall be one thousand two hundred and ninety dayes , ver . 12 , 13. Blessed is he that waiteth , and cometh to one thousand three hundred thirty five dayes ; but goe thou thy way till the end be , for thou shalt rest , and stand in the lot at the end of the dayes . Some compute this from the time of Constantine the Great , the first Christian Emperour , converted to the Faith about the three hundred and twelfth yeare after Christ ; now the ten hot Persecutions ( by the Dragon ) as I told you in the chapter before ) were ended , and the Church was now cloathed with enough of outward beauty ; riches , greatnesse , and ornaments , were in abundance , which bewitched many from the Truth , and which proved the most irresistible temptations that could be , to corrupt Magistrates , Ministers , People , Ordinances , and all her worship ( as I told you in the former Chapter ) and to bewildernesse her : then was there a voyce heard out of Heaven , to say , This day is poyson pour'd forth into the Church , and then indeed was the daily sacrifice taken away , ( as some say ) viz. the death of Christ ( our only Sacrifice ) became voyd , and neither regarded nor remembred ; but the abomination , ( viz. Superstition , Idolatry , Will-worship , &c. ) that maketh desolate was set up . So we heare how the Church was in the Wildernesse as before , but now after these two notes of the time , viz. 1. Toe taking away the daily Sacrifice , and then 2. The setting up the abomination that maketh desolate ; it followes , there shall be one thousand two hundred and ninety dayes , i. e. yeares ( as we proved before ) from Constantines time , to which adde the three hundred and twelve yeares from Christ's time to Constantine's , and then it amounts to one thousand six hundred and two , and in this yeare came King Iames to the Crowne of England . But in vers . 12 , 13. the blessednesse of all is to such as waite till one thousand three hundred thirty five dayes , that is , forty five dayes , i. e. yeares , longer then the former number ( of one thousand two hundred and ninety ) and then it seemes the reckoning reaches to one thousand six hundred forty seven , for the time of the Churches blessednesse to begin more visibly then ever before ; for then the abomination ( of Popery , Prelacy , Superstition , Idolatry , and Formality ) which hath made desolate , and brought the Church into the Wildernesse , is to be unsetled , sorely shaken , and broken downe , that the Kingdome of Christ , which shall never be shaken , may remaine , in Heb. 12.27 , 28. that Christ's Church may be delivered , his Discipline restored , and his Kingdome exalted above all the mountaines of prey . The second computation of time ( out of the same Scripture ) is taken from Julian the Apostate , in whose dayes the Temple ( which he caused to be re-edified at Jerusalem , as all the Learned know ) the Seate of the daily Sacrifice was rent up , and tore apeeces , even the earth , place , foundation , and all , by a most terrible Tempest from heaven ; for that Julian the most malicious Apostate pretended Christ a false Prophet , and in contradiction to Christ's prediction in Matth. 24.2 . hee would have had the Temple built up againe , but God would not suffer it : but now ( as God would have it ) the Prophecy was more fully fulfill'd hereby , for not one stone was left upon another , but foundation and all was turn'd , torne , and taken away , and Judaisme rent up by the very rootes . But this made a concave for the Conclave of Rome , that Antichrist might come in with his abomination , which maketh desolate , and this came to passe about Anno three hundred sixty two , and from thence , reckoning the one thousand two hundred and ninety , as in Dan. 12.11 . the number comes out the last yeare , and this Deliverance is to begin by 1652. for then is Christ to begin his glory , and to reigne in the Temple , viz. his Churches , more eminently then ever before ; and then the Gospel-Discipline is to begin to be restored , & the Abomination to be eradicated root and branch , and then Christ , and him crucified , must be set up for the daily Sacrifice . Then is the blessednesse to begin , and gradually to goe on till one thousand three hundred and thirty dayes , i. e. for five and forty yeers longer ( say some ) these dayes will hold so , five and forty yeers ; at the expiration of which ( viz. five and forty yeers hence ) the Kingdome of Christ shall bee glorious indeed , both by Jew and Gentile , Babylon shall bee fallen , Rome ruined , Rev. 14.8 . Sion repaired , and Christs excellent Discipline and Ordinances fully restored , and the Church shall be againe cloathed with the Sun in greater glory then ever ; but in the meane time there is a graduall restoration of Discipline , and reparation of Sion ( as we said before ) but then the New Jerusalem shall be more apparent and glorious , as Rev. chap. 21. chap. 22. In the meane time we must meet with troubles and warres without , yet in spirit we shall exult , and triumph within : which Spirit of Christ in his Saints and Churches , will be the fall of Babylon , and Antichrists ruine , who must be destroyed by the brightnesse of Christ's coming i. e. in a spiritual manner , and by spiritual meanes , not by Policies , or Powers , or Armies of men , or Wars , or the like , ( though they may be preparatives thereto ) Not by might , nor by power , but by my Spirit , saith the Lord. By the Spirit of the Lord it is , that Antichrist must be killed . I remember Mr. Sterry , ( in a Sermon of his before the Parliament Nov. 2. 1649. p. 12. ) sayes the like of the fall of Antichrist , and of the Abominations ( which we have mentioned ) that it is a spirituall and extraordinary manner , miraculously by his Angels , Ministerially by his Saints , that they shall be tormented and put to death , Rev. 14.10 . and 19 , 19. but yet our troubles will be over as to us ( and I thinke shortly too ) for An. 1656. ( which is now neer us ) the Flood came on all the world ( and so I think the Fire wil ) and when it had lasted forty days ( so may the Fire be for forty years ) till five and forty years hence ( as we said before ) then they were dryed up , and Noah came forth out of the Arke and planted a vineyard , and eat the fruits therof : and so for certaine , though the Churches may be ( as the Arke ) for forty yeers yet on the waters , yet then , I say , about forty yeers ( or little more ) hence , shall Christ come forth ; out of his Arke ( as I may say ) I mean his Churches , and plant him one vineyard of all , and eat the fruits thereof , this will be the day of Christs reigne indeed ; and then all shall bee peace , and quiet , and Christ , and his Saints shall be visibly together , dwelling in the New Jerusalem . I will not meddle with the manner of his Appearance , whether personall , as some affirme , or no , but this I am sure it shall be visible , and I know ( with Job ) that I shall see my Redeemer with my eyes , and after that , Christs next appearance is with his Saints to judge the world . But for the computation of the times , I have produced divers , and shall leave them to your light and judgement , to leave or take what best likes you ; but withall , note , how neer they all agree , and are one to another , and the furthest time set for our full happinesse , and for the universal restitution , is but forty five years hence : And let me tell you , that we live on the brinke of these times promised , yea they are upon us , the worke is begun , God is about it , The Church is coming out of the Wildernesse , and Babylon is falling , and Zion is rising and repairing , and Gospel-order , Ordinances , and Discipline ( lost in the wildernesse ) restoring as at first ; although this is at the first but gradually in these Nations , and so will continue till the times are a little higher ; for which the Lord fit us , and all his Churches . In order to the fulfilling of these Prophesies of her full Restauration , we had need to be wise in the worke ( the strange worke ) that God is at present upon ; For the mightiest , the strongest , the highest , the visiblest , and barrennest ( or bruitishest ) Powers , Policies , Princes , Potentates , or Monarchs on the earth ( which are called the Mighty Mountains that must be made plaine ) that oppose Christs Reigne , Antichrists ruine , or Sions rising in these latter dayes , God is laying low in the dust , and most pitifully flinging them into the Pit from whence they came at first . This worke is also graduall for these few years ▪ God goes forward within these European Nations firstly ; for these ten Toes of the Image mentioned in Dan. 2.32 , 33. or ten Kings ( of Europe ) that war against the Lamb , with the Beast , Rev. 17. and 19. these that have given up their power to the Beast , must be broken , by him who is more excellent then all these Mountains of prey , Psal. 76.4 . This little stone cut without hands , hath begun this worke in England , Scotland , and Ireland , and hath been a burthensome stone to their enemies , and grown'd them to powder : yea this little stone hath fallen upon the late King , and his family , and dashed this Toe to fitters , and so hee will all the nine Toes beside , till the Image tumble ; so that as yet this worke is graduall , which will also be universall , and filling the whole earth , Job 9.4 , 5. Job 28.9 . Isa. 10.32 . in all Nations ere long , for the Lord hath so ordained it , Dan. 8.19 . Dan. 11.27.32 . and Isa. 26.11 , 12. Hab. 1.11 , 12 , 13. and Hab. 2 , 3. and hath given Christ his Commission for it , Psal. 2.9 . Matth. 28.19 . Heb. 10.13 . 1 Cor. 15.25 . Rev. 6.1 , 2. till all bee made his footstool , who then can hinder it ? or say what dost thou ? Job 9.12 . Dan. 4.35 . Isa. 14.6 . Ezek. 38.20 . for this end is Christ ( that must Reigne ) now marching in his might , with his sword girt about his thigh , neither Mountaines , nor Mole-hils that now stand in his way , shall be able to abide the heat of his coming , for he will be greatest , and Reign alone , Psal. 58.12 . Rev. 11.17.18 , 19. Rev. 19.11 , 12 , 13 , 16 , 17. &c. who hath done much in order to this his Designe in these dayes , Ps. 50.2.3 . Woe , woe ! be then to every one whose heart is lifted up against Christ , or the Churches ! for they must be all grownd to powder : And in that day ( which is hard by ) shall they say to the Rocks and Mountains fall on us , and hide us from the day of the Lamb , Rev. 6.15 , 16. Isa. 34.2 , 3. and Isa. 64.1 , 2 , 3. Ezek. 7.7 . Psal. 68.1 , 2. Psal. 132.8 , 9 , 13 , &c. Wherefore have a care , Sirs , that Ye say not a confederacy with them that say a confederacy , Isa. 8 , 9 , 10 , 12. Psal. 58.9 . For the day of the Lord is as an oven to such , who as Briars and thorns are to be prepared for it , Mal. 4.1.2 . whilst the very same day is as the Sun of righteousnesse to the Saints . Wherefore feare not , O ye Saints ! be not afraid ! for your Deliverance is at hand , which as it was foretold by many Prophets , so in especiall manner by him who is our onely Prophet , Luke 21.25 , 26 , 27 , 28. and the Signes are already come ( in part ) for the Mountaines are removing , the Pillars of the earth falling , the powers of the heavens shaking , yea mens hearts failing them for fear ; yet lift up your heads ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) like a bird that lifts up his beak every time he drinkes sweetnesses , as such who drinke in comforts and refreshings , and soope in solaces and refreshing streams , ( Psal. 46.3 , 4. ) for now your redemption draweth nigh . Now may we see the Son of man coming in the clouds ( viz. in many darke , dismall , and cloudy dispensations ) which doe hide him from the world , and from the sight of his enemies till hee come upon them as a theef in the Right , or a Noahs flood ( ex insperato ) unwatched for , and unwelcome to them ) to their cost . But hark!-Hark!-now ! The Trumpet of the Jubilee is blowing ! and the day of the Saints Deliverance and Discipline is proclaimed ! The gates of salvation , shall be opened to every one that hath the word , Isa. 26.1 , 2. and is a friend to the Kingdome , Isa. 9.7 . Zion is building , Psal. 102.15 , 16. and shall be beautiful to all people , Psal. 48.2 , 3 , 4. Isa. 52.1.7 . and the Saints are to be refreshed with full streams , and fat things , Isa. 33.21 . Isa. 25.9 . and 48.18 . Thus , is the Lord at worke in our dayes ( whilst we live in Tabernacles ) to build us a Temple , and in order to the Churches happinesse , he hath promised to make the Wildernesse flourish as the Rose , Isa. 35.1 , 2 , 3. for he will give the glory of Lebanon ( Chap. 5. ) and Carmel , and of Sharon ( in Chap. 6. & ch . 7. ) to his Church ( Calvin in loc . ) in these latter dayes . The Scriptures are so full , the Promises so pregnant , the blessings so rich , that are reserved for these latter dayes for us , and our off-spring , that we may even leap for joy , Ps● . 114.4 . and with shoutings and songs , come singing to Sion , Isa. 35. ult . and run out of Babylon ( which else is falling on our heads ) Ah , how big-bellied the Prophesies are , which doe groan for our Deliverances , and for the Churches Discipline as of old , viz. in the Apostles dayes ; this does lye to the occulous very obvious , for they are in travel to bring forth in our dayes ( the birth will bee visible within very few years , by five or six ) the beginning is now come , yea the set time to favour Sion is come , Psal. 102.13 , 14. It is not very difficult to any ( that discerne the times and seasons ) to foretell the futurity of those rich and choisest blessings ( both for Church and State ( as we say ) that are laid up for these very latter dayes , and to foresee ( for these years that are to come ) the glorious light and liberty of the Saints , which they shall inherit ( I mean never to lose more ) though they be bought and brought in by the destruction of the first-born of Egypt . And this may be easie , out of the abundance of those Scriptures which tell of these dayes , and relate to these rule 1 last ages , by comparing what of them are fulfilled , and what of them are not fulfilled together , and then ( like the Mathematicall rule of Demonstration , which is made perfect ( in aliquo tertio ) by bringing them both up , to the things which are now in fulfilling before our eyes , and thereby they will wonderfully well demonstrate by undeniable rules and reasons ( out of the Scriptures ) what things are to come to passe , and which first , and which are hard by , and upon us to bee performed . And besides this , my Experience tels mee how to prophesie by the Spirit of the Lord , when the Spirit brings me into a rule 2 fruitive discovery of the latter dayes , by leading me into the belly of the Prophesies and the Promises which are to come to passe , as if they were already present and come to passe ; thus Heb. 11.13 . The Saints received the promises afar off , and also when the latter dayes promises ( which we expect ) have hot and glowing influences upon my heart , that I feele ( before-hand ) the heat of them , and of the day that is entring ; I say , by both these together ( for there is the Word and the Spirit agreeing in one ) I am able to foretell , and testifie to the approach of Christ , and his promises . Besides , ( as appears in the Epistle to the honourable Commissioners ) by the movings and stirrings of the waters in the rule 3 bottome of our Well . And also by comparing of Providences and Prophesies together , Gods Works , with Gods Words in these latter dayes , rule 4 thereby we shall attaine to much light ( I say , not infallible ) to foretell what is to come . All these Rules I fetch out of my own heart , and from mine owne experiences , which meeting together , make me sure , That the times of restitution come tumbling in , and the refreshings for the Saints from the presence of the Lord , Act. 3.19.21 . For already things begin to have a new face , forme , and appearance , in order to the Primitive purity and practice . The Meadows ( me thinks ) begin to look green , the chirping of birds , and the Turtle-dove is heard in our land , the young Figs that are ( but ) green , and tender grapes give a good smell , and much sweetnesse , &c. Cant. 2.11 , 12. So that I am perswaded , the Winter is over , and gone , though I deny not , but a storme or two , or a stinging tempest , and blustering blasts may now and then arise , with rage too , for an houre ( as I offer proofe for in Ch. 9. lib. 2. ) yet the Promise must be minded as concerning Saints , Isa. 51.1 , 2 , 3 , 4. for whose sake , Sion is to be restored , and the Wildernesse to bee like an Eden , or Garden of the Lord , and joy , and gladnesse shall bee found in the midst of them . Exceeding great , and precious Promises are provided for us to be as cordials in the Wildernesse to comfort us , and to keep us from fainting ; and indeed , what wise men will be without some of these in their Cabinets to keep up their spirits with , especially against a time of trouble and temptation . And as ( Chrysostome sayes ) As no men were able to saile at Sea , were there not havens and harbours to cast Anchor at , in time of a storme ; So ( saith Smith on the Creed , p. 58. ) the Saints condition would be unsupportable indeed , had they not havens and helps in times of tempests . So certainly the tossed Arke , or Ship of the Church does in all ages , as storms arise , put in for harbour at the next Promise , and cast anchor in the next Prophesie , which is nighest accomplishment and performance . And in these dayes we may see fair land , even the Land of Canaan to cast Anchor at ; I say , exceeding rich and precious promises , which flow with milke and honey hard by us , the promised Jerusalem , the rich and excellent Canaan , we are now come nigh unto ; The good Lord helpe us to put in well for it ( if it be his holy will ) and that before a storme arise , and hide it from us , or cause us to complaine or comply with a tack-about ; wherefore , it will doe well , and be good wisdome , for the Churches ( whom it most concerns ) to cast in their Plummers , and to fathom the waters , which we are now in & ●n . And O blesse the Lord that we see Land ! and are so nigh i● ! else we might sit , sorrow , and suspire , as all our Fathers did ( in the Prelates dayes ) when they were all in the deeps , and in dangers , and had not sight of the Land , as we now see it ; but the Lord hath given us to see it , and hath before-hand shewne , us the Churches harbour , which is to be in a rich and blessed soil , and the Lord lets us know this to warm Saints , and to warn sinners ; For as ( a very vile ) Jezabel could not bee content to intend evill to the Prophet Elijah , but shee must before hand horribly thunder and threaten it out , 1 King. 19. much lesse will or can ( a very good ) God war , before hee warne his enemies ; wherefore it is that he thunders it out , and threatens Christs and his Churches unexorable enemies in these dayes with unavoidable destruction . And above all , to raise and refresh our spirits ( in spight of Sathan and his Surrogates ) he gives us first a sight of this sweet and goodly land which he hath provided for us in these latter dayes , before he brings us into it to enjoy it , he cannot be content to promise and purpose to do us good ( as Mr. Robinson sayes in 's Essayes , p. 16. ) but he must make it known to 's servants before hand . Thus the Lord hath shewn us our harbor in these dayes , viz. in gathered Churches , and hath given us to reckon not from what we have , but from what we hope . For as a man reckons his wealth not so much by his money in his house , as by his money in his bils and bonds ; So doe we reckon in our Churches , our priviledges , riches , happinesse , not so much by what we now enjoy ( as Gathered Churches , Members , Orders , Ordinances , Gifts , Graces , Teachers , Pastors , Prophesies , and fat things ) as by what we are to enjoy , which we are sure off , and have in Bils and bonds , i. e. in Scriptures , Prophesies , and speciall Promises which are sealed to us , and witnessed in us , by his Spirit , Eph. 4.30 . Joh. 8.18 . Joh. 3.32 . 1 Joh. 1.5 . which are as good to us as ready money , for the day of payment is now near us , and no one of these shall faile , Isa. 34.16 . Heb. 10.23 . for he is faithfull that hath promised . Wherefore we are resolved to wait , and we will not give over till the day , and set time comes , Ps. 119.49 , 50. But as the Souldier that held the ship by his teeth after his hands are cut off ; so will we the Promises till they be performed to us , Gen. 15.14 . Josh. 21.42 . and therefore with confidence we wait , Hab. 2.3 . for they cannot sail us , and we will be bold to say it , that if we be deceived , God hath deceived us : but God cannot deceive us : yet to deale ingenuously , I deny not but the performance of these Promises , may be but graduall ( as I declared before ) at first , and to be clear , I shall produce some of the flowering Promises which are about fulfilling in these blessed dayes , which are ( even now ) in approach , and under dispensation and dealing out to the Church , that hath been so long , and so lamentably in the Wildernesse ; and these we shall prove by parallel : First , from the VVildernesse ; And secondly , from the Garden of the Lord. From the VVildernesse . First , it is an untilled place , where wild nature is most seen most eminently , and evidently ( if not wholly ) and indeed which Art and Industry hath not ●amed : in Hebr. Midbar is as much as to say , without order , and in such a wildernesse was the Church for many years together , wherein the ( supererogatory ) bowes , and superfluous branches of that evill root of carnall concupiscence and corruption , did spread and sprout out with lawlesse lusts ; her bottome of her ( then ) discipline was so abominably , and abundantly overgrowne , and growne over with thornes and thistles ( fit for accursed ground ) that a Saint could not walke with safety , so long as they were neither stubbed out , nor cut off : For the brambles of ambition and traditions grew thicke and thronging out at both ends , and abundance of briars and bushes at every step were ready to snatch at , and ensnare a poore Pilgrim-Saint or Professour . Oh the deplorable estate of the poor people of God then ! in a place ! Nation ! Church-state ! so filled over , and over , with humane traditions and naturall inventions ! with Will-worships ! Creature-institutions ! and ordinances of men ; with Monkery and Masse , and with a masse of Monkery , and with a world of trumpery and filthy trash ! not fit for any , but the feet of disdaine , and dogs to trample upon . But the blessed dayes ( under promise , and in approach ) are , that God will husband his people himselfe , and till them , as Hos. 10 , 12. and break up the fallow ground , and Judah shall plow , and Jacob shall break his clods ; the brambles and bushes , inventions and traditions shall be rent up by the roots , and what runs up by nature shall no more be suffered to cumber the ground , and the loose branches , and unserviceable bowes shall be lopped off . Id●ls shall be pulled downe , superstition subverted , Antichrist turned out of doors with his bag and baggage , and then the Lord will raine righteousnesse upon his people . So in Ezek. 36.34 , 35. The desolate land shall be tilled , and shall become like the Garden of Eden , fenced , and inclosed , and inhabited with holy flocks , and they shall know the Lord , and be , as Paul saies , the Lords husbandry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word signifies whatsoever appertaines unto a Husbandman : so they are , and are to be viz. Gods arable , Gods vineyard , Gods Garden , &c. i. e. the Lord will be as watchfull , laborious , solicitous , prudent , and provident day and night of his peoples welfairs , and for his peoples advantages , as an Husbandman is of his arable , vineyard or the like , he will walke about them , overlook them , and keep them day by day from danger and spoyl , and with his own hands , he will dresse them , and prune , and provide , and reap of what he sowes , so that in this sense , the Church shall no more be driven into such a Desart or Wildernesse againe ; But ▪ Secondly , a Wildernesse is a withered , dry , empty and barren place , which brings forth no fruits , or but sowre at the best : there be no crops of Corne , nor grapes that grow there ( of thorns or thistles ) a dry desolate place , Zeph. 2.13 ▪ where the trees are burnt up , and the pastures most pitifully scorched up , and made scarce by the hottest beams . So a loud lamentation is made in Isa. 64.10 . The holy Cities are a wildernesse , Zion is a wildernesse , Jerusalem a wildernesse ; and thus hath the Lord laid his complaint against his people for their fruitlessenesse formerly ; and what could he have said more grievous or sad ? But see ! O what sweet dayes do enter in , and on us ! Gods precious ones shall be abundantly ( and now daily ) more blessed from above , to make us blossoming , bearing , and branching ; yea his Saints shall so flourish , in Isa. 35.2 . by seeing the glory of the Lord , and the excellency of their God. The Church is barren and fruitlesse , when ignorant and sightlesse of that fructifying presence which shall be in the midst of her , ( and then , Florens florebit & exaltans exaltabit ) so in Isa. 55.12 , 13. All the trees of righteousnesse shall clap for joy , and instead of the thorne shall come up the firre-tree , and instead of the brier shall come up the mirtle-tree , ( as in chap. 5. ) and it shall be to the Lord for a name , and for an everlasting signe that shall not be cut off : Good shall be in the roome of the bad , and sweet of the sowre ; Cedars for shrubs , serviceable , and seed-bearing-trees for barren brambles , and uselesse fruitlesse bushes ; and then the barren and desolate shall bring forth more children then she which hath an husband , Gal. 4.27 . These Promises are putting out , and springing forth their bud as the Garden , that causeth the things that are sowne to springe forth , even so the Lord our God will cause righteousnesse and praise to springe forth before all Nations , and in Zach. 9.17 . Corne shall make the young-men cheerefull ( and fruitfull to grow ) and new wine the Maids ; thus shall the wildernesse be like the fruitfull vallies full of Lillies , and of the loveliest Roses of Sharon and Carmel . Thirdly , a Wildernesse hath no ready roade , nor beaten path , nor noted marke , but a man may be soone lost , let him looke on this side , or that side , backward or forward , he knowes not what to doe , nor whither to goe , for he can get no Guide . Now in such a Wildernesse was the Church too , she was at a losse , and hath been above a thousand years , the Saints ( poore Soules ! ) seeking up and downe , hither and thither , this way or that way , but yet in a Wildernesse ; yea , many Professors formerly have , as the Lord hath said , Jer. 14.10 . They have loved to wander , and they have not refrained their feet , but have walked after the imaginations of their owne hearts , and after the Baalim which their Fathers have taught them . Oh! so ! so were we lost most miserably in mens imaginations and devices , and Doctrines , too too much , I say , to this day , for matter of true Doctrine , and true Discipline . Well , but what wil the Lord now doe for her deliverance out of all these false wayes ? and Wildernesse-worship ? why he will send his Spirit to be her guide into his holy truth , as he hath promised ; and he himselfe , Isa. 58.10 , 11. Will be her light in obscurity , and her noon-day in darkenesse ; and will guide her continually , and satisfie her soule in drought , and make fat her bones , and make her like a watered garden , and springs of water never dry : and in Isa. 30.21 ▪ the Saints shall beare the word , saying , This is the way , walke in it ; and then they will cast away all false wayes , and worships , &c. as a menstruous cloath , saying , get thee hence , as to an excrement , ( the word signifies ) Now the Father seekes for Spirituall worshippers , to whom he will make out his minde in order to the Doctrine and Discipline of the Gospel , which is hid to them that are lost , and such as are most in the wildernesse least see it , or seeke it ; but now the way is discovered to the Saints , who desire ( of all others ) to walk therein . For it is with a naturall man , as it is with every thing else that desires naturally to goe to its owne center or place , but regards not the way ; as the stone that falls naturally , regards not which way , and the fire that ascends naturally , ascends any way , and so all men naturally doe ; but God hath promised us his Spirit to lead us , and his Grace to teach us the way wherein we must walke , which is one and the same for all Saints , though others regard it not . But , Fourthly , a Wildernesse is a most dangerous place , where a man is ( almost ) every moment like to be made a prey to the widest mouthes of the wildest , mercilesse , and bloudy Beasts , that seeke to satisfie their never-satisfied hungers , with such strangers . In such a condition hath the Church been , ready to be torne a peices ( every day ) by such unexorable enraged wild Beasts , and bloud-suckers , feeding upon the flesh of the Saints , such as have inhabited in the dennes of Darknesse , and cruelty , ( the Villages of Kedar ) they are called in Scripture-language barbarous , cruell , mercilesse , Beares , Lions , Tigers , Leopards , Adders , Serpents , and what not , to delineate their dispositions against Gods people and innocent ones , their feet are swife to shed bloud , and they have hunted after the holy and upright ones , and have laine in secret to set upon them , see Psal. 74.19 , 20. O deliver not thy turtle Dove unto the multitude of the wicked , for the darke places of the earth are full of the habitations of cruelty ! O let not the oppressed returne with shame , let the poore and needy praise thy name , &c. The Church is this Turtle Dove , in daily danger of being destroyed , whilst she is in the Wildernesse , amongst the multitudes of mercilesse and matchlesse Beasts of prey , whose mercies are cruelties ; yea their tenderest gripes are terrible griefes unto the Saints , whilst such say in their hearts , ver . 11. Come , let us destroy them together ; the Saints are such harmlesse Doves , weake , poore , timerous , and mournfull ; but innocent , loyall , chast , and faithfull to Christ their Mate ; and poore soules , sadly opprest , and persecuted up and downe , from Country to Country , by an accursed crew of cruell Kites , &c. Birds and Beasts of prey have so hated , and hunted them up and downe , that they durst not appeare openly ( till now of late ) but lye lamenting in some by-holes and corners from the cruelties and crafts of those Cannibals ; but the Promises which are pregnant , and big-bellied for deliverance in these dayes are many , and they are ready to be Midwived for the Churches freedome from this comfortlesse condition , as in Isa. 11.5.6 , 7. for first , the loynes of Christ , and his lovely Body the Church , shall be girded about by a girdle of righteousnesse and faithfulnesse , the Saints are an ingirded , and an inclosed company ( as after will appeare : ) then the Wolves , Leopards , Lions , Beares , Aspes , Cockatrices , &c. ( though they be such ) they shall have no power to hurt us , but shall be glad to lye as still as a stone , as in Exod. 15.16 . So that we shall be safe out of the Wildernesse upon the Mount , Jer. 32.41.44 . for the Lord will watch over us with his whole heart and soule , and we may build houses , and buy lands without danger ; the Lord will be to us a wall of fire round about us , which the Wildernesse ones will be afraid to come nigh , Zach. 2.5 . ● . There shall be no more a pricking brier to the house of Israel , nor a grieving thorne of all them that have hated us , Ezek. 28.24.26 . with abundance of more proofes ; but , Fifthly , A Wildernesse is a place of greatest want , even of necessaries : there is no bread , unlesse made of Stones , nor Grapes , unlesse growing on Thistles ; no Corne comes up among their bushes and brambles ; and Esa. 34.11 . There be the stones of emptinesse ; a man may eate his fingers that is lost in a Wildernesse , unlesse he hath bread about him , ( there is much want ) and such a Wildernesse hath the Church been in also ; where she hath wanted even necessaries for Soules , bread of life , and food convenient for her ; for as in Amos 8.11 , 12. They did wander from Sea to Sea , from North to East , to and fro , to seeke the Word of the Lord , and yet went without it ; often finding ( at best ) but Cankers , trash and trumpery which grow upon every wilde briar and bramble ; so that the very Virgins and young men have fainted for thirst ; but blessed be the Lord , who hath laid it out otherwise in these dayes for his Saints . For as the sharp winter makes the Springe sweet , and the darke night the light lovely ; so the times past doe help to set forth our happinesse in these times present , wherein we have plenty of Mannah falling downe from the windowes of heaven . How sweet doth Honey relish after Aloes and Gall ? O how sweet is health after a sore sicknesse ? wealth after poverty ? pleasure after paine ? and bread enough after infinite want ? A great Courtier complaining to the Harbinger , for that he was laid in so homely and filthy a roome , was answered ; O Sir , You will take delight in it when you are out of it ! and so may we say to thinke of the Dungeon , and bondage , full of darknesse and filthiness , wherein we were barricadoed up in former yeares ; and as Darius said of Puddle-water , when he was in great extreamity of thirst , O sweet ! so now may we that have been in a Wilderness say of the worst preaching ( almost ) and Ordinance we meet with , from the Gospel and the Spirit ; O sweet ! Ah , how did Hagar cry when her bottle was dry , that now she and her childe must dye in the Wildernesse ? she wayles wonderfully ( poore soule ) till she saw a fountaine neare enough ; and so did we , till the fountaine ( which is now set open , ) was found , out of whose fulness flowes streams , which make us glad , Psal. 46.4 . and as the glory of God appeared to Israel even when they wanted bread , Exod. 16.7 . So ( as Ainsworth sayes ) is God with us , and hath appeared in the Assemblies of his Saints , when they were in the greatest wildernesse of want , wanting bread for their soules ; but since I say the Lord hath rained Mannah amongst us , even Angels food , and hath begun to feast us with fatnesse , and fill us with gladnesse ; and in these last dayes he hath promised that the Saints shall be swallowed up , over head and eares in the knowledge of God , as deep as the bottome of the Sea under the waters , yea with the knowledge of the glory of God , Habac. 2.14 . filled by knowing him , in the Hebr. and then shall Corne make the young men cheerfull , and new wine the maides , Zach. 9.17 . for he hath promised to call for the Corne ( which growes in no soyle but Heaven ) and to increase it , Ezek. 36.29 . and the fruits of every tree ( of righteousnesse ) shall be multiplied , and we shall be no more a reproach for famine among the Heathen . The Saints shall have bread enough and to spare , and shall be fed with fatnesse and marrow abundantly ; yea whilst others are ready to starve , they shall have enough , and eate , Isa. 65.13 , 14. yea , whilst others have their tongues cloven to the roofe of their mouthes , they shall drinke full draughts , and rejoyce whilst others shall be ashamed . Sixthly , in a wildernesse a man must be a companion with wildernesse-Creatures , and companies of Wolves , Beares , Foxes , Serpents , &c. such a comfortlesse condition the Church was in even till now , among the multitude of such as the Beasts of Ephesus , wanting religion , yea and reason ; Oh sad condition ! when as no difference was put between the cleane and uncleane , but beleevers with unbeleevers , light with darknesse , men with beasts , and brutish ones were unequally yoaked , and are at this day in Parish-Congregations or Churches ( so called ) so that whereas formerly God might have said of the Churches that bore his Image , behold , they are as one of us ; now the Beasts may say of Parish-Churches and constitutions which belong to the Beast ; Behold they are as one of us . For as the Arke ( at first ) was carried on mens shoulders , but after that ( in the corruption of times ) it was carried on a Cart , and by Beasts , till they quite over-turned it ; even so the Church-Discipline , that ( at first ) in Primitive times consisted of Saints , and which was bore up by Christ , and carried out by the Apostles , was afterwards corrupted into a Discipline , carried out by the power of the Beast , and bore up by Antichrist , consisting of Beasts as well as men , I meane of visible brutish sinners , making the Church a Wildernesse for Wildernesse-Creatures , till they had quite overturned the true Church , ( as to appearance ) and turned it into a stinking stall and stye . But now let us blesse our God , who hath brought us into the entrance of those blessed dayes promised in Isa. 35.8 , 9 , 10. An high way shall there be , and a way called the way of holinesse , the uncleane shall not passe over it , no Lion shall be there , nor ravenous beast shall goe up ( for it is high ) thereon , but the redeemed shall walke there , and the ransomed of the Lord , &c. And the vile and the precious shall be separate , for God is gathering up his jewels , Mal. 3.16 , 17 , 18. so that a difference shall be put between them that serve him , and them that serve him not , with many other Prophesies to this purpose , which I passe by , having produced sufficient ( I hope ) to satisfie either the rationally religious , or the religiously rationall ones in this point , and of the Churches Wildernesse-state , and of her recovery , which is comming apace upon us ; although this I know , that there be more then many neither religious , nor rationall , that doe deplore the falling of Babylon , and men that mourne for Tammuz , who say as Agrippina Neroe's Mother did , when she was told by Astrologers that her sonne should be Emperour indeed , but he should slay her in the time of his Empire ) well saith she , Occidat , modo imperet . So say many of the Beast , and of Babylon , let them reigne though they ruine , for they cannot abide to heare of their fate . Some old Jades there be , that if they be put out of their shuffling pace they will doe just nothing , neither amble nor trot ; so some old Soules there be that are but shufflers in Religion , and their duties very unevenly , brokenly , and imperfectly , unsetledly , and superstitiously performed ; but take them off of their old pace , and customary courses , and think to put them into a well-ordered way and Discipline , they cannot endure to be so checked , but will either stand still , and leave off all , or else will goe on , and in againe , in their old wonted way , and confused order , without rule or reason . Such as these are terribly prejudiciall against the worke which our God is going on with , and in that ; I shall shew you a little of their temper , that they may be knowne . As first , these Wildernesse-spirits have their dennes and habitations in the Wildernesse , but Strangers ( I meane the Saints ) thinke it strange to stay there , though it be but a little , they cannot endure the thoughts of continuance in such a condition ; they take no joy , nor content , nor comfort as long as they are in such a Wildernesse-state , and Wildernesse-ones doe feed and fill themselves with what they finde growing in a Wildernesse , which others cannot doe , nor endure ; So , O how greedily doe some men swallow down the Doctrines and devices of men ! Ceremonies , and Superstitions ! Traditions , with abundance of such old trumpery and trash , Jer. 14.9 , 10. enough to choake us . Further , as for your Wildernesse-ones , they never complaine that they are lost in the Wildernesse , for as long as they are there , they are never out of the way , come what will ; come this or that , this religion or that , this worship or that , so it be in the Wildernesse , where they may run and range about at liberty , and as they list ; whilst the Saints , ( alas ) are soone sensible that they are not in the way , but that they are out of the way , ( Psal. 38.3.5 . ) they know not where ; they call , and cry , and sadly complaine all the day long , and goe about lamenting for deliverance , and every step they take they tread with teares and sighs , Psal. 85.9 . and full of cares , ( Ephes. 5.15 . ) with teares and prayers , Hosea 14.8 . Psal. 80.3.7.19 . Jer. 17.14.16 . &c. yea , and the rather , for that they see such company is not according to their principles , but that there is an apparent and vast difference between them and such wilde Beasts and bruits abroad . Againe , the Wildernesse-ones will agree well enough among themselves , although they ( all ) set upon a poore Soule , a bewildernessed stranger , and will not agree with him , unlesse to ruine him . But lastly , this marke never misses , that the Wilderness-creatures are best content with darkness , and doe most heartily affect , and welcome the night of darkness , for then are they in their element , then they appeare most , and meet oftenest , and prog , and pry , and run , and rant about most busily for their prey , &c. as the text sayes ; They love darknesse , because their deeds are evill , Joh. 3.19 . they hate light , and hide themselves from it ; no wonder then they cannot abide the Gospel , and that the approaches of Christ perplex them , and the appearances of Christ torment them , who cry out , as Matth. 8. Why comest thou to torment us before the time ? These hate the true Sonne , and all light that shines immediately from him ( unlesse it be the Moon , the light of nature , the Candle of the Lord ) they will not allow of that light ( the Sun ) of the Lord , wherein he appears most excellently and eminently ; nay the very Ordinances ( that are most speciall , and refined ) they are offended at , and under the notion of new light , they loudly exclaime against true light , and Ordinances , and explode all Gospel-doctrine and Discipline , the way and worship of Christ ( as precisenesse , novelty , and what not ? ) for indeed they cannot endure an element so neare them wherein the Sunne moves , or whence he shines , whilst the Saints ( who have sat , sobb'd and suspir'd their hearts out ( almost ) in the former dayes of darknesse , whilst they were in the wildernesse , and durst not stirre for fear of stumbling in the darke ) they are glad at the heart the Sunne is up , and that that light which hath been long sowne for the righteous , they are now about to reap off . But as to the vulgar people , the Apostle sayes for mee , in Gal. 3.1 . O foolish people ! who hath bewitched you from the truth ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what Basilisk hath look'd upon you ? what hath cast a mist before your eyes , as if ye were bewitched ? what makes you so grossely mistake ? as to call good evill , and evill good ? light darknesse , and darknesse light ? Antichrist for Christ , and Christ for Antichrist ? what makes yee thinke you see what you see not ? and take the flames of fire , ( even of Hell ) for the beams of the Sunne ( even as your heaven ? ) and the true beams of the Sun , ( the Ordinances , Doctrine , and Discipline of Christ ) as flames of fire ( your torment and hell . ) O miserable wretches ! what Sorceries and Witchcrafts hath the Devill used thus to delude you ? who hath bewitched you , that you yet love the Wildernesse ? Darknesse ? Barrennesse ? and Bruitishnesse ? to be without Gospel-government , or Order ? Many are so in love with the Beast , that no other company can content them ? And as Xerzes was so zealously affected to the Plane-tree , that he would needs adorne it with most precious Jewels , so are they with Babylon , that they give up all their Crowns , and Comforts , and Credit , and Riches , and Liberties , and all to adorne Babel . But are yet yee so foolish saith the Text , vers . 3. or mad ? or wild wildernesse-headed ? ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) have yee lost your wits ? are yee so senselesse , to runne ruine-ward ? to keep in Babylon ? to wait for the plagues of Babylon , or to tarry in the wildernesse till the Sunne appeares , and the Hunter pursues you into inevitable destiny ? distraction , and destruction ? The Lord give yee light in the love of his holy truth , to see at last , what belongs to your peace ; but , blessed shal be God ( and that for ever ) who hath called his Saints with an holy calling , to separate from such wildernesse-creatures ( as distinct from them &c. ) and not to be reckoned among them , Numb . 23.9 . and that they may become a curious Garden for the beloved to live in . Wherefore to conclude , the Spirit and the Bride saith Come , and whosoever will , let him come ! Oh obey the call of Christ , and come running , and rowling , Bowl-like , well byassed for Christ into his Churches ( his Gardens inclosed ) though it may be , yee may meet with many rubs and lets in the way : Neither let it be selfe-love that swayes you ; for as there is a difference betwixt a childe and a horse in following of a man , the childe follows his father for love , but the horse for hay , lay downe the hay or oats , and the horse stayes , but the childe goes ( sayes Mr. Harris ) So indeed is the Saints following of Christ into his Churches , and Hypocrites very different , for the Saints follow , and obey him for love , but Hypocrites for the loaves . Wherefore , Take heed to thy foot when thou enterest in , and yet be incouraged all that can be into these Gardens , to get out of the wildernesse , and desolate place , and that without delay , considering the dayes we live in ( for as Dr. Williams sayes in Elijahs-wish , page 2. ) It is reported of the Birds of Norway that they flye faster then the Fowles of any other Country , and that by an instinct which they have , whereby they know the dayes of that Climate to be very short , and not above three houres long , and therefore they hasten with double flight and wings ; So let it be reported of us in this Common-wealth , that we of all other Nations in the World doe discerne the times and seasons , and to finde this day do be shortened for the Elects sake : And that now ( as it is high time ) wee make haste into the Lords house , and with double-winged faith and affections we enter into his Gardens . O let us not delay the time ! Hag. 1.4 . or delude our selves ! but above all other , let us make haste ! Many there bee who cry like nimble-tongued Tapsters , Anon , Anon , Sir ; but ( modò & modò non habet modum ) make haste then ! I have read that after the Grecians had won the City of Sardis , that Darius , or Zerzes ( who were Kings of Persia ) gave a charge that every day at Dinner one should speake aloud , and remember him that Sardis was taken and captivated , he intending not to be quiet till he had recovered it : So should we every day remember the Church in the the wildernesse , resolving never to be quiet day nor night , with God , nor men , till she be recovered , and restored into the Garden of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardes . CHAP. IV. The Church is to be called out of the Wildernesse into an Eden , or Garden enclosed , in what respects particular Churches are particular Gardens , and our duty to wait for this Restauration . WHat Fruits have wee had of all those things whereof we are now ( or at least shall be ) ashamed ? For unto such as are ashamed of their former abomination , doth the Lord bid us to shew the patterne of his house , which is to be built up in these dayes , as wee shall shew hereafter . In the meane time , now the winter is past , our dayes of light will bee dayes of delight , and our wildernesse-sorrows altered seasonably into Garden-solaces , and our humane traditions for heavenly truths , our wildernesse-company , and mixed multitudes , for the society of the first-borne , God in Christ , Angels , and Saints ; our darknesse for light , our deadnesse for life ; from being wilde to bee wise , and our barrennesse for fruitfulnesse , our want for plenty , our dangers for safety , our coldnesse for zeale , our flesh for spirit , our creatures for Christ , our earth for heaven , &c. Now what shall we lose by such an exchange ? yee that are yet for the old Administrations , Will-worships , and ordinances of mens creation ? whilst Ephraim ( whose name notes fruitfulnesse ) shall say , What have I to doe any more with Idols ? for why ? I have heard the Lord , and observed the Lord ; I am like a green Fir-tree , from me is thy fruit found : Who is wise , and he shall understand these things & c ? Christs Church is called the Garden of the Lord , an Eden , a Paradise , &c. In the places forenamed , and in Cant. 8.13 . there Christ is said to dwell with the Saints ( his brethren ) and companions in a most eminent manner . But why is the Church called his Garden ? First , because by Christ they are ( as a Garden ) taken out of the fields , commons , or high-wayes abroad , and separate from them ( as a peece of ground by its selfe ) distinct and independent ( with relation to the rest round about ) So in Joh. 15.19 . I have chosen you out of the world , &c. Eph. 5.11 . therefore have no fellowship with workers of darknesse , unfruitfull ones , and those not fit for a Garden of Christ. Secondly , Saints are by him an enclosed people from them without , they are hedged in by Christs owne hands , Isa. 5.2 . hee hath fenced it in , and gathered out the stones , &c. So in Mark. 12.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 21. hee hath round about it raised his hedge . In the time of the Law the ( then ) hedge was full of sharp thorns , and now by a Gospel-fence ( as we shall see afterward ) wee are kept in , and others out , that are not Christs Disciples ; for by his own rules he hath paled his people into a communion of love , light , life , and liberty ; and thus his Church is a Garden enclosed , Cant. 4.12 . as a people by themselves , and separate from them , that are without . Thirdly , He hath planted this his Garden ( as he did Paradise , Gen. 28. with his owne hand , and hath by his owne labours and industry , ordered his Church , he casts out the stones , he cuts up the brambles , he ( who whipped out the buyers and sellers ) sets and sowes with singular heed ( to his Fathers will ) whatsoever he sees for his Garden-use , and every other plant he puls up by the roots . See it in Isa. 5.2 . Matth. 4.33 . he hath planted ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with great pains ; whatsoever is of his Garden , he will have his owne handy-worke in , that the beauty thereof may be the greater , &c. and above all the world beside . Fourthly , this is his Garden for fruitfulnesse which hee is the cause of ; when a Gardiner sees one of his Grafts bud and beare , he is glad , and boasts of it ; so is Christ to see any one to take well : but yet in this Christ excels all other Gardiners ( as Joh. 20.15 . ) that he sets no Tree but for Fruits ; As Lucian fained , the gods sate in Parliament to choose their Trees , one chose the Oake for strength , another chose the Bay-tree for greennesse , another the Cedar for talnesse ; but Minerva to the shame of all the rest , chose the Olive for fatnesse : So Christ to the shame of all others , chooseth Trees for fruitfulnesse , not for strength , talnesse , or the like , 1 Cor. 1.28 . Not wise , not noble , &c. Christs Church is like Canaan , a land full of Brooks , Springs , Deut. 8.7 . Vines , Figs , Spices , Apples , and all fruits that ripen by degrees , as the Sun growes hotter , they are to be the choisest , these Gardens are to surpasse all others without , both for abundance and the goodnesse of the fruits : As far exceeding such as the choysest Orchard , or Garden-fruits excell common hedge-crabs , or high-way fruits ; So sayes he , Matth. 5.27 . What doe yee more then others ? else it is a burning blushing shame to bee of the Garden , and yet to let others bring forth as good fruits , thus sayes Paul , 1 Cor. 3.3 . &c. Are yee yet carnall ( as yee were before when yee were without ) Doe yee yet walke as men ? O fic ! what not now to live at a higher and holier rate then others ! when your heels ought to bee above their heads that are without . Such Garden-Saints by Christ are to become so fruitfull above others , by having from him fuller and freer influences then others . For he is the Fountaine of Gardens and streams from Lebanon . Thus saith he , I will cause them that come out of Jacob , to take root , Isa. 27.6 . Israel shall blossome and bud , and fill the face of the world with fruits : So in Hos. 14.5 , 6. I will bee as the dew unto Israel , he shall grow as the Lilly , and cast forth his roots as Lebanon , i. e. in abundance of streams , and sweetest sap-roots to receive the soule of their soile , and the heart of their dewes , to reach out , and runne farre ; for his branches shall spread , and his beauty shall be as the Olive tree , and his smell as Lebanon then . Thus they fructifie from Christ , as in Joh. 15.4 , 5. Without him they can do nothing , and are but as withered branches , saplesse , and fruitlesse ; wherefore blessed be they that blossome in the Spring ( now ) and are not nipped off againe by Borean blasts , but be well sett for growing and ripening ; for in this Autumne-harvest ( which is now nigh us ) as the Sunne growes hot and high , they shall bee gathered ( full ripe ) into the Fathers floore or Garner : So be it . Fifthly , He hath them in his care constantly , as a man hath his Garden , and that most of all , for that hee will not suffer Swine to set footing there ( but keeps them without amongst their bruitish brood ) So the Lord hath built a watch-tower to over-look all the Church ; So Isa. 27.3 . I the Lord do keepe it , and I will water it every moment , lest any should hurt it , I will keep it night and day ; By day and by night upon all her glory I will be her defence , Isa. 4.5 . Hee will not suffer one Saint to be hurt by the wilde Boars of the wood , or the Foxes of the field , for he sets traps to take them , Cant. 2.15 . Sixthly , such a society of Saints are his Garden-delights , his Darling-delights , and he dearly loves to live and lodge there , Cant. 7.11 , 12. to eat and drinke there , Cant. 5.1 . of his pleasantest fruits , and sweetest Spices , Cant. 4.16 . of his beautifull beds , and to gather fair Lillies , Cant. 6.2 . and there his presence is most eminent , excellent , free , and frequent in the midst of his companions , ( viz. the Saints ) Cant. 8.13 . to the ravishing of their soules with his sweetest loves , Cant. 7.12 . there he loves to walke alife , Psal. 132.13 , 14. and to shew to his Saints his beauty , Isa. 33.17 . Thus is the Church of Christ his choysest Garden , and therein especially is his presence most excellent , as the proper sphere and orbe wherein the Sunne moves to give his light to the world . Wee know that nothing which is not what it is by nature , can longer be so then the cause continues , and the working of the cause which effects it to bee so , as water which is not by nature hot , will not bee hot longer then the fire makes it so , but little by little it returnes to its naturall coldnesse againe ; so the ayre which is naturally darke , is no longer lightsome then the Sunne makes it so , but the Sunne with-drawne , it will turne againe to darknesse ; and indeed Christ ( this Sunne ) as long as hee shines wee are light , and shall be light , but no longer . Now he hath promised in speciall manner to be a light in the midst of us ( his Churches ) for there he delights most to bee : O that it may be said of all Churches now , as once Caesar Augustus said of Rome , That though he found them bricke , yet he left them Marble ! So though Christ hath found us a wildernesse , yet hee hath made us an Eden ! or Gardens-inclosed ! fruitfull and faire ! pleasant and profitable ! to God and men ! But thus you may see in all , and in more then all these respects , that the Lord is now raising up the Saints , and rearing up his Sion , as he hath promised ; This blessing is already begun , and in these dayes , Christ calls us aloud , as Cant. 4.8 . Come with me from Lebanon ( i. e. out of the Forrest in the North , 2 King. 14.9 . Isa. 29.17 . where wild beasts were ; so out of mixed congregations , and from wildernesse-companions , &c. O my Spouse come with me , looke from the top of Amana ( i. e. interpretatur ●urbulentus , that is , from all wicked and turbulent spirits , that oppose the truth , yea a mount of Tyrants , void of all goodnesse , and great Persecutors of Gods people looke from them all ) and from the top of Shenir and Hermon ( Shenir interpretatur faetor ) from the Lions dens from the mountains of Leopards . This is the call of Christ to us in these dayes , to have us looke , learne , and live beyond this wildernesse-condition , and all them without , that are enemies to the Gospel and Garden-way of Christs Worship ; for now the Lord ( in order to the restauration of Doctrine and Discipline ) declares new things , Isa. 42.9 . before they spring forth , he tels us of them , Wherefore sing a new Song . verse 11. Let the wildernesse rejoyce , and all the Villages of Kedar ( Darknesse ) Let the inhabitants of the Rocke ( Christ ) and all that dwell in the clefts of the Rocke ) shout out from the tops of the Mountains . Amen . Finde no fault with these dayes then ! but wait ! Isa. 25.9 . for the wine will be best at last , and in the evening it shall bee light ; richest promises are reserved for us , therefore called the most precious , 2 Pet. 1.4 . In these dayes shall the Branch of righteousnesse grow up , Jer. 33.14.15 . and our blessed Ahashuerus shall take in Esther . The face of Church-discipline shall shine againe , and the King shall delight in her beauty , Psal. 45.10 , 11. Besides the abundance of Scripture-prophesies prooving of this ; I have seen many remarkable Prophesies of late , largely foretelling these glorious times . As of one Methodius in the yeare two hundred and fifty , in a Treatise de Novissimis temporibus , hee tells us how the Kingdome of Christ , in these last dayes shall be lifted up above all mountains ; but first , hee sayes , That many mighty Ishmaelites must fall , and then shall follow peace and joy to the Saints . I have also met with Hermas whom wee read of Rom. 16.14 . ( and Jerome calls him Pauls disciple ) in a book of his entituled , Ecclesia , hee mentions a vision which he had given him of the Church from that time , to the last age , what severall conditions shee should be in : First , he saw her like an Old woman sitting in a chaire ; The next alteration hee fore-saw in a second vision ( hee sayes ) of an Old woman , onely having the countenance and face of a Young woman ; In the third , shee had the shape of a Young woman , but shee had the haires of an Old woman , and undecent ▪ But in the fourth , which is reserved for us , and ready to be revealed these latter dayes , shee was lively resembled in the forme of a Virgin , and in the beauty of a Bride comming forth out of her Bride-chamber in great glory , and setting forward to meet her beloved Bridegroome , as being already set out , and comming forward also in his great Majesty , might , and glory . Many more I might produce that Prophesie of these dayes , but doubtlesse the Scripture hath said enough ( had they said nothing ) to satisfie our soules , and to set us forward ( afresh ) in this latter-dayes-disposition , and grace of waiting , yea though the vision stay , yet to wait , because it is for an appointed time , Hab. 2.2 . God doth alwayes , and in every age stirre up in his Saints this disposition of waiting suitable to the blessings hee hath to give out , and bestow upon the Saints . So in this age wait ! in beleeving ! and beleeve in waiting ! for the time which they are to bee performed in , is hard upon us ; Although alas ! how most men live most by sence ? what they see that they will beleeve , but nothing without they see some signes , ( as to their sense and reason ) of such dayes as are foretold of : hence is there so much crying out of Taxes , and complaining of troubles , and of the times in the very streets ; tell them of blessed dayes , it is to no purpose , for they want faith to foresee them , and ( poor creatures ! they cannot see that the Lords time is , and his day comes , when they least looke for him , and before they be aware of it ; even then when men thinke he hath forgot his promises , then is his time to come at the pinch , to blow at the last sparke , 2 Pet. 3.8 , 9. as when Abrahams hand was ready up to cut Isaaks throat , at that moment of time , the Lord made him stay , and appeared to make good his promise , then ( as that in Isaak all Nations should bee blessed &c. ) yea then even then when Zion ( even the Saints ) may say the Lord hath forgotten me , Isa. 49.14 . then , I say , the Lord appeares even in the Mount ; when they are at the last , and at the very top , height , pinch , and point of all , then the Lord appeares ! and then are they fittest for the enjoyments of those Promises . O how welcome will they then bee to them ! Besides how many poore soules are lost in this , because they cannot see light through darknesse , good through evill , peace through warres , and blessings through combustions and confusions . Nor doe they understand how God doth infatuate the wisdome of the world , by working out greatest mercies through contrariest meanes , and even then to be ( most of all ) making good of his Promises when he appeares ( most of all ) to work and walke in a point-blanke , quite contrary-way : When hee promises happinesse , he sends us most unhappinesse ; when most truth is promised , he sends in most errours ; when the Kingdome of Christ is to be most exalted , he lets most enemies , and oppositions to appeare against it ; so in all other maine mercies , as when he promises most light , for the accomplishing of the Promise , he lets in most darknesse , Zach. 14.7 . So it may bee in a poore soule , when hee is about the ruine of a lust , he may suffer that lust the more to rage , and even then , when thou thinkest there is nothing more contrary to it , it is in order to doe it : Wherefore ( my deare friends ! ) beleeve and waite in hope ! even against hope ! though in your sence , reason , or wisdome you should see but small ground for it ; yet ( blessed be God! ) there is abundance of sound ground for faith ( safely ) to foot it upon ; but were it not so as to your sense , yet God hath laid the earth upon nothing , but the very ayre , and yet makes the weake ayre a foundation and ground strong enough to support and beare the whole universe and globe . And can hee not ? nay will he not ? raise up , and lay the foundation of our hopes and happinesse in weak means ? in ( the day of small things ) poore and nothing beginnings ? that appeare to men no more then ayre , and ( it may bee ) such as will vanish away ? Nay in , and by contrary means that ( in mens wisdome ) will seem impossible to effect , or to be a good foundation for such a frabricke of hopes , or bee a suitable means for such a delight , as seemes to bee set in a Diameter thereto , and against the meanes ; although the meanes may produce that day and discovery , yea and recovery of Zion which not onely seem contrary to that worke , but which ( also ) the worke is contrary unto , and will destroy . Wherefore when the Sonne of man comes shall he finde faith on the earth ? to instance as clay and spittle ( are contrary meanes ) which opened the eyes of him that had faith ? Finde but faith , and fire shall consume the waters ( and all contrary quenching meanes ) 1 King. 18.38 . and the waters shall not bee able to hinder the flaming of the fire . So many Acts of Providence ( like Hebrew characters ) are to be read backward , or else they cannot be read aright : And so you may read many of Gods remarkable workes which he is about by contraries . As the Fly on the wheele , shee goes on ; though the wheele goes contrary ; so doe Gods workes goe on , though the times and troubles , warres and oppositions seeme to goe contrary , wherefore by faith , let us firmly expect the irresistable recovery of the primitive purity , and piety in Doctrine and Discipline ; Doe Men or Devils what they can to hinder the brightnesse and beauty of Christs Churches in these latter dayes , yet they will but set up the signe of the Labour in vaine , to toule people in to them ; For Christ shall reigne , though the Nations are angry at it , and wrath shall come upon his enemies ; But the Temple of the Lord shall be set open for the Saints , and the Arke of his Testament shall be seen therein ; yet I say not , but lightnings and thunders , earth-quakes , and great hailstones we may yet meet with , Rev. 11.17 , 18 , 19. But before I conclude this Chapter : Let all the Churches remember , that God will have his Gardens well-weeded , and his houses well swept , wherefore the Lord blesse you , as ( the good old man ) Jacob did tangendo manu approbationis , & osculando instinctu inspirationis , by his approbation and inspiration . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erez . CHAP. V. Christs Garden , or Gospel-Church-State , which is to bee defended , is to bee defined ; first from the materiall cause , or persons ( who are visible Saints ) that are fitly qualified for members . HAving ( hitherto demonstrated ) by some proofes , and sure Prophesies , the sad condition and wildernesse-estate of Christs-Church in the want of true Doctrine and Discipline to this day , and what in these dayes we are to expect of her recovery , and restitution , &c. It follows that wee fetch out what hath lay so long hid ( all the time of our Babylonian captivity ) as the fire that was hid in an hollow place of old , the Servants of God after they had their liberty given them to build up the Lords Temple , sent to fetch it from thence , where it lay so long hid . ( Even so are we sent at this day for this purpose , to bring forth what we can finde , though hid for so many hundred years ) but in case we cannot doe what we would , we will doe what we can in this case ( as Neemias did ) to gather what as yet lyes in the dust , and in darknesse , and so to endeavour to discover unto you ( in what is discovered to us , and what I say we can ) of Christs owne Discipline and Gospel-order , which ought to be in the Church of Christ. Wherefore first I shall begin to gather the wood together , or the matter that the Church is to be made up of , and after that ( the water being sprinckled ) I hope the Sunne ( that hath been for so many Ages set , or hid in a Cloud ) will so breake out , and brightly shine in , and upon us with his lustre and life , heate and light , as that we shall become a great fire kindled ; so that all men may marvell at it , and make much of this holy fire for future Ages , which shall never more be quite out , or extinguished . For as honest old Latimer said to Ridley , as they were going to suffer ; Come Brother , this day we shall give a light , and warme all England ! so faine would I be one that might enlighten others , now I am litt by fire from heaven , and be as a Torch in the entry to such as are in the darke , Et claritate & paritate , & hilaritate , the Lord grant it , in whose light as I see light , I shall shew it , and so I come to tell you what 's the matter . To begin with the Materials , we lay downe this Position , that no persons are fit for such a purpose but visible Saints , or right matter to make up this typified Chariot of Salomon but the wood of Lebanon , Cant. 3.9 . this Chariot is his publick seat , where he is to be seen of all , in Hebrew Apirion , and in Greek Phoreion , a Throne say some , a Bed say others , a Palace say others , and a Chamber of presence say most ; but that this Church is all these to Christ and his Saints say I , and so all ; yea , and as ( Sol. Jarchi sayes beside ) the secret Chamber ( here on this floore , and under this roofe ) for the Bride and Bridegroom to meet in , and to make much of each other in ; but I had rather read and render it from the word , a place much like a Couch , carried about and abroad , being open above , exceeding faire , glorious , and richly beset with beauty within , and in the which Salomon sate with much ease , and in much honour and state , from whence he delivered his Lawes for his Subjects ; and thus Christ doth answer the Type to his Saints , whilst he sits in great grace and Majesty in this his Chariot , and in great glory and triumph he governs , and gives out his Lawes to his Subjects . Now for the matter that this his Chariot is made up of , it must be of Lebanon , elect trees , Deut. 20.19 . Ezek. 47.12 . Isa. 60.13 , 14. The glory of Lebanon shall come to thee , I meane such trees as are the tallest ( heaven-ward ) such Cedars as are the soundest , and will not rot , such Cypresses as are the fairest , Eccles. 8.1 . Psal. 119.80 . 2 Tim. 1.7 . Jer. 5.28 . and such Olives as are the fattest , Psal. 52.8 . & 128.3 . and such trees as are the most upright , and the least crooked , or crabbed , the best and most beauteous ones , Psal. 7.10 . Psal. 64.10 . & 112.4 . Cant. 1.4 . Psal. 15.2 . and for strength , such as nothing can overthrow , being well rooted and united , Psal. 73.2.6 . Zach. 10.12 . Isa. 8.8.10 , 11. but which will stand steddy in all stormes , and against all plots and practises , and powers which no force can conquer , which no Age can decay , ( but they are renewed like an Eagle ) which no fire can burne up ( but purifie ) which no wormes can eate , or enter into , but who are all wayes , and at all times , and in all places , a sweet savour , 2 Cor. 2.15 . to them within , and to them without . These are the Saints indeed , and none but the visible Saints , and that are so judged upon pregnant proofes , and strong presumptions ) are ( De Jure ) of right to be Members of this Church of Christ ; hence are they called , the Churches of Saints , 1 Cor. 14.33 . and Saints called , 2 Cor. 11. and sanctified in Christ Jesus , 1 Cor. 1 , 2. otherwise the types of the Mysticall Temple , ( viz. of the Body of Christ , the temple of his God-head to this day ) Jo. 2.21 . would not be answered , ( which ought to be ) by the typified , for rough unhewen stones were not laid up into the building of the Old-Testament Temple ( till they first were fitted , polished , and prepared for the builders use ) much lesse may this Spirituall house of the Lord be built up of any other then holy and hewen , the liveliest and loveliest stones , 1 Pet. 2.5 . besides , all that entered into the Temple of old were to be holy and cleane , and all the vessels within holy , 1 Chron. 22.19 . and all the treasures dedicated unto God , 2 Chro. 5.1 . &c. and all the materials were the most choyse and pure ; so ought it to be in this Temple ( for a greater then Salomons is here ) and the glory of this house must be greater then the former ; wherefore it must be made up of the most choyse and precious materials , and of such as are dedicated and given up unto the Lord by his Spirit , Ephes. 2.22 . Moreover , ( Mr : Cotton * notes , ) that the vigilant and laborious attendance of the Porters was typicall too , in 2 Chron. 23.19 . who were to suffer none that were uncleane to enter into the Temple , which sayes he , does typifie the duty of the Church-Officers , to prevent and keep out ( as much as they can ) vicious , vile , knowne , uncleane persons from polluting the Temple of the Lord , which would be by their admittance into the midst of us , &c. yet if I may not be so strict and curious , I am content to say ( this reaches to the thing now in hand ) viz. That the Porters ( and the people by informing the Porters ) are bound in duty to put by ( as much as they may ) persons sinfull , and uncircumcised , which were not to be suffered so as the true Israelites were , Ezek. 22.26 . So in Ezek. 44 6 , 7 , &c. for amongst other abominations is this brought in , that they suffered such as were uncircumcised to be in his Sanctuary to pollute it , &c. but Object out of Jerem. 7.9 . There were Adulterers , Theeves , and wicked ones , &c. Answ. This is answered already by many eminent men , yet to adde a word , you see before in Ezek. 44. there were strangers that had crept in through the negligence , or crowded in through the ignorance of the Keepers , but they are condemned , and highly complained of , as such who have prophaned the Sanctuary , and defiled his Ordinances , and despised his Lawes , and made his house a very denne of Theeves , whereupon the Lord threatens them , for that they would suffer such to burne Incense amongst them ; but ( besides the abundance more of Scriptures which I might use to prove it ) I shall produce undeniable reasons to ratifie this truth , that it may run in triumph , yea in whole bundles of them ( that our Beloved may be to us a bundle of Myrrhe , to lodge all night betwixt our breasts ; ) and the first sort of reasons run from Christ our King , and the Lord our Law-giver . Reas. 1. Is taken out of Mat. 16.16 , 17 , 18. where Christ our Lord and Law-giver hath promised himselfe to be the Churches foundation for ever , and such as are built up by him , and upon him ( as all true Church-members must be , that would stand out , and out-stand all stormes ) must be such Professors of this Christ as Peter here was , and that is by such a profession as flesh and bloud revealed not , but his heavenly Father . Now none but Saints are such Professors ( at least they must be Saints in appearance ) who are able to hold forth the worke of the Fathers upon their soules , which consists not in bare words , or a verball acknowledging of Christ ; for words are but Cyphers , which signifie nothing without other Figures ; And as it was said of Epicurus , that he had the habit of a Philosopher , but was none indeed ; so many have the habits and words of Christians that are not so indeed ; and the Church that is built upon the sand , may and must consist of such , Mat. 7.24 , 25 , 26 , 27. But if the Grapes painted by Zeuxes allured the Birds to peck at them , would they not much more have flowen at them had they been true Grapes indeed ? So if such as seeme to be Saints , and appeare visibly ( as to our eye ) godly , are so good , and attractive matter for the Church of Christ , much more then are reall Saints so . Obj. The Apostles admitted all sorts of Professors , three thousand in one day . Ans. First , it is granted , that they were Professors then before they were admitted . Secondly , It does contradict the text , to say all sorts of Professors ; if yee meane thereby , all that professe Christ with their mouthes meerly , for the text tells us , Acts 2.37 . they were pricked in their hearts , and at the heart , for the word signifies ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a most sad and sore rent to the very soule , a punctuall wound in every part of their hearts , as if Daggers were fastned at their depth in them , and this word will shew their compunction was sound , for it was not ( as now it is with some , Acts 7.54 . ) to kick against Christ , but to cry out for Christ ( him whom they had crucified , for which they were so wounded ; ) besides , they were sensible that they were undone without Christ , wherefore with wide mouthes say they to the Apostles , Oh , What shall we do ? Besides , they repented , and heard , and obeyed , and gladly received the Gospel , ver . 41. yea with greedy stomacks , ( though many now have hot Livers , and cold Stomacks ) and strong affections , yea and embraced it ( and ( as it were ) kissed it , for so farre the word will have it ) with affectionate acceptance ( Gratis animis ) and from their soules ; yea and therein they continued stedfast , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. e. strong in the faith , without staggering , wavering , or shrinking from their Professions and practise ; yea and in the midst of the greatest trials , troubles , persecutions , perplexities , they were yet most zealous and faithfull , by an impregnable assistance , and an invincible constancy . And are not these the chariest Characters of true conversion ? Can yee so under-value this great worke of Gods Word ? surely all sorts of Professors could not doe thus : so that I say , such were all Saints ( in appearance ) and such , and none but such are by Christ's Law allowable Members of Christ's Church , although that afterward some will appeare Hypocrites , who crept in , as Judas , Demas , Ananias and Saphira , with divers others . But , Secondly , The King of Saints hath given orders to attach such as have ( unawares ) got in , and have appeared ungodly , when he whipped out buyers and sellers ; he signified thereby not only his Law against such as were not sound in holinesse , after their unsoundnesse appeared , but also to keep them without , that they might not enter in , now the Gospel-Temple was to be built ; no mixt Congregations were to be continued , but Christ by his Scourge and Whip of Truth will have us to cast them , and to keep them out . Thus Christ commands , Matth. 7.6 . not to throw Pearles to Swine , nor to give holy things to Dogges , &c. wicked ones are so called in sundry Scriptures , for Phil. 3.2 . Beware of Dogges , beware of evil-workers ; so it is in Revel . 22.15 . Blessed are they that may enter in , for without are Dogs and Sorcerers , and Whoremongers and Idolaters , &c. They that are knowne to be such , must be kept without , or else there will be a violent violation of Christs Law : Hence it is the Churches have rule to proceed with such prophane ones and sinners as have crept and crouded in , Matth. 18.17 , 18. &c. Hence it is also the professing-friend ( at the feast , Matth. 22.12 . in Church-fellowship yet wanting the wedding garment , was called into question , but the Text sayes the servants went out to gather all . Ans. It is true , All were said to be called by a publicke call , but before they entred in , their high-way-rags , their hedge-religion , and rayments , were to be laid aside , else the Lord would never have laid it in his dish , What dost thou here without it ? nor would he have been put to a Non-plus , and not have had a word to say ; nor should he have been for the want of that ( had it not been necessary ) cast out and punished , but by all these ( and abundance more I might produce ) to prove this first reason . 2 Are bundled up together out of severall Propheticall Scriptures , for in Isa. 60.21 . The people also shall be all righteous , reason 2 they shall inherit the Land for ever , the branch of my planting , the worke of my hands , that I may be glorified . So in Isa. 35.8 , 9 , 10. It shall be called the way of holinesse , no Lion shall be there , nor ravenous beast goe thereon ( meaning unclean and openly knowne sinners ) but the redeemed shall walke there : And the ransomed of the Lord shall returne , and come to Sion with songs , &c. So in Isa. 52.1 . From henceforth shall come into thee no more the uncircumcised and unclean . So in Zach. 14.21 . In that day there shall bee no more the Canaanite in the Lords house . So in Joel . 3.17 . Yee shall know that I am the Lord your God dwelling in Zion my holy Mountaine , then shall Jerusalem be holy , and there shall no strangers passe through her any more . So in Isa. 33.24 . and in Rev. 21.27 . In no wise shall enter into it any thing that defileth , or that worketh abomination , or that maketh a lye , but they which are written in the Lambs Book of life . It is not denied , but there is sin in a Church , but not a Church in sinne ( as one may be said to have drinke in him , and yet not to be in drinke ) I meane sinne so seen , and knowne , and yet allowed of , or ( at least ) not duely proceeded against , by censure and reproof . Now in this sense nothing that defileth doth enter ; the best Church may have spots on her , but not in her ( i. e. tolerated as before ) no not in her worst estate . Besides , in all that was before mentioned as in the Law-time typical ( and so Prophetical ) in the Baptists dayes , there was even then an apparent repentance and visible profession accounted necessary before admission , as to baptisme . Mat. 3.6 . Luke 3.3 . how much more must this be so before admission into Gospel-fellowship for ( as Aug. sayes in Tom. 4. de fide & operibus ) the Pharises , and Sadduces that came to his Baptisme , were forced to swallow a refusall , and a bitter reproofe to boot , Matth. 3.7 . for a generation of vipers , he neither admitted of scandalous persons , nor must wee into Christs-Church , till there appeares a repentance , and reformation ; But , reason 3 3 Runnes from that most familiar relation which is between Christ and his Church , God and his Saints in such a fellowship . He is their Husband Eph. 5.23 . Isa. 54.5 . and married unto them , Jer. 3.14 . Rev. 19.7 . Hos. 2.19 , 20. and they are presented unto him as a chaste Virgin to these Espousals . 2 Cor. 11.2 . Now he is not thus related to prophane and scandalous persons ( though the Ranters doe call him the friend of Publicans and Sinners ) such , with whom Christ hath so inseparable , and insuperable communion which are Saints called ; and such must the Church consist of ( i. e. of such , and onely such as far as may be judged ) whose husband hee is : But some will object . Say not the Scriptures otherwise ; as that tares are amongst the wheat untill the harvest , Matth. 13.25.38 , 39. and have you any Church in the Scripture all of Saints ? not having one Judas , Ananias , Demas , Hymeneus , Philetus , nor Diotriphes , nor others ? our owne experience is otherwise in all Churches , where there be good and bad , Lambs and Rams , wheat and chaffe , sound and unsound , and yet Christ is called their Husband . First , for the Scripture alleadged , it is allowed of , if we give it its own weight , without any other grain , or the least addition to it ; for see v. 38. the field in which they are , is the world , and so wee say to the end of the world , in the world will grow good and bad together ; but yet grant it ( with most ) to be meant the field of the Church visible ( which is rather a Garden ) yet this is not an Injunction , but rather a Prediction of what will bee , for without doubt , wicked men will bee in the Church in all ages ; but that is not the point ; for this it is that wee say , and say againe , that such as are knowne openly to be such sinners or hypocrites , are neither to bee taken in , nor tolerated in the Church of Christ , of which hee is the Husband . And although our present experiences ( besides the primitive and past ) expresse much of this nature , viz. that naughty , corrupt , and sinfull men have been , and yet are in every Church ; yet we will beleeve such were not openly knowne to be such , when they were admitted members of any true Church of Christ , whether past , present , or to come ; yes say some . Judas was knowne by Christ to be an hypocrite , when admitted . 1 But he was not so knowne unto the Church , for all the rest of the Disciples did not so much as suspect him ( Ecclesia n●n judicat de occultis ) therefore they could not take cognizance thereof , for hee seemed a very holy Disciple to the rest . 2 The knowledge Christ had of him as one , ( before hee appeared such a one ) was extraordinary , but wee are speaking of an ordinary way of discovery , as when sin breaks out , and hypocrisie appears ; Besides , 3 There was a speciall reason in it , that he was received , viz. to answer the will of God given out in Psal. 41.8 &c. yet this is certaine , neither he nor any else appeared hypocrites or wicked ones openly , and so known to be , when admitted either into that , or any other society of Saints ; although there was , is , and will be in every particular Church of Christ some that ought not to be ; For if this fellowship of which Christ himselfe was Pastor , and is for a Patterne , and had but twelve ( a small number for the most are not alwaies the best ) had a Judas ; much more may others . Even as Davids house which is set for a Patterne for future ages , Zach. 12.10 . was not without an Amnon , an Absolon , and others ; even Gods owne Arke may nourish Monsters , as Noahs Arke did Cham ; yea , and as some filthy Toad● might bee found to lye under the stones of the Temple ; so may some wicked dissembling Hypocrites ( sayes Dr. Hall ) and yet the Temple be the Lords for all that . Furthermore , the visible Church is called his Holy Temple 1 Cor. 3.16 , 17. which ought not to be defiled , 2 Cor. 6.16 . and therefore is made up of living stones , 2 Pet. 2.5 . that is , of visible Saints . Also it is called the Lords house and habitation , Heb. 3.6 . Eph. 2.22 , 23. 1 Pet. 2.5 . wherein he walks and lives , and takes his rest , which holinesse becomes , Psal. 93.5 . for ever ; therefore the holiest are the fittest matter . The Church is called his houshold , Eph. 2.19 . Now if David could not endure a wicked person within his doors , Psal. 101.3 , 4.5 . Much lesse will the Lord allow it . But to bee briefe . Lastly , the Church is Christs body , 1 Cor. 12.26 , 27. and Christ is the head of every particular Church gathered , Col. 1.18 . Eph. 5 , 23. &c. Now such as are united to Jesus Christ by his Spirit , 1 Joh. 1.3 7. and have speciall communion with him as their Head ( as to receive vertue and vitality from him ) are to be received as members of his Church , whereof hee is Head : And none else , but such as the Church is perswaded of ( upon Testimony given in ) to have such a relation to the Lord Christ , and whom in the charity of her judgement , and in the judgement of her charity , shee freely accepts of for such , and in whom they finde the graces of Christ , and the gifts of his Spirit in some measure , and from whom they have some answerable fruits , whereby they may be able to judge charitably : for to receive a member which hath not virtuall power , and operation from the Head , is against reason , yea and that reference and correspondence of members with the head . But hence it is that many hypocrites are taken in , who seem to have high injoyments , and large gifts , to wit , Ranters and such like , &c. No! It is not hence , but thence ( I meane by running from these rules ) that so many Hypocrites creep in , as Gal. 2.4 . for it is not enough to have heightened conceptions , quicke apprehensions , admirable gifts , excellent parts , and thereby to plead union with Christ ( our Head ) from the influence of common graces , and injoyment of great gifts ( as Ranters may have very ravishingly ) to make a man fit for such fellowship of Saints ; no not though he prayes , preaches , discourses , &c. like an Angel , if the Church conceive him not a Saint-called , by some evidence given in , or other , whereby the Church doth judge ( him in union with his Head ( Christ ) according to the Influences of soule-sanctifying and soule-saving graces . Simon Magus , I make no doubt but had many common-gifts and graces ( which had a holy face ) by which he passed by Philip and crept in : but yet had his hypocrisie appeared , and that they were but counterfeit Coin , I am confident Philip would have dealt with him home , and have given him his owne as well as afterward Peter did , Acts 8.20 , 21 , 22. And so ( as Tertullian sayes ) even Judas was honest and eminent at first to see to ; so here be many Blazing-stars , and dangerous Comets which doe shine brightest as to sight ( as Ranters , Hypocrites , &c. ) but evermore portend and presage eminent and imminent evills to the Church they are in , unlesse much mercy prevent : a many such meteors may seem fixed stars for some time , so long as they are aloof off , and high , and so cozen us , till they come to fall , and then wee finde they were but Deceivers , made of earthly , slimy , fleshly matter . Thus have I offered the third bundle of Reasons , and reach to the 4 Reason , which is taken from the ends , for the which reason 4 this Gospel-order and Church-fellowship is instituted , the which none but Saints ( at least so visibly ) are able to answer , which are of sundry sorts ; some few of them I shall instance in , but not insist on ; for I feare I am too large , and then ten to one but some will say , my Pen is long-winged , and my preaching is long-winded , which is accounted an ill-favoured , and an impardonable fault ( in Dublin ) I am sure ; but to be briefe . 1 The maine end of this Gospel-Discipline is to set forth the honour and praises of God as a peculiar people , 1 Pet. 2.9 . Heb. 2.12 . Ephes. 3.21 . now none but visible Saints are fit to answer such an end . Others indeed would be a chosen and peculiar people to dishonour God , to rob him of his glory , to Crucifie Christ afresh , to bring a reproach upon the truth , and to scandalize the Gospel , but for nothing else in Christ's Church . 2 Another end of this Gospel-practise is to promote the true light , and to let in more of that knowledge of Christ , which it is eternall life to know ; now none but the Saints are said to reach this end , Ephes. 5.8 . and in 1. Jo. 1.6 , 7. If we say we have fellowship with him , and walk in darknesse , we lye , and doe not the truth . But if we walke in the light , as he is the light , we have fellowship one with another . Now prophane ones , as Atheists , scandalous persons , and such like , are fit for the promotion of darknesse , and for the putting out of the true light , but are not at all fit for fellowship upon this account . A third thing to be shot at in Gospel-fellowship , is the mutuall edification of one another , and the building up of the body in Christ , 1 Thes. 5.11 . Ephes. 4.29 . 1 Cor. 14.26 . now none but Saints doe hit this marke , for wicked ones would serve to pull downe and destroy , but not to build up in the most holy faith , Jude 20. 4 Furthermore , a maine thing we must not omit , is an open-hearted Saint-like love , by the same Spirit of love which Christ bare to us , Joh. 15.12 . Ephes. 5.2 . 1 Thes. 3.12 . 1 Jo. 3.22 . &c. now none but the Saints sit close to this duty , ( and they hardly too in these dayes ) or that can live up to this end , for indeed sinners , so knowne , will serve for nothing more ( and for little l●sse ) then to set at variance , make breaches , and rend the body , being filled with unexorable ( yea unexuperable ) hatred , and malice against the Saints , by the same spirit which their Father the Devill was filled with against Christ. Many other ends might be mentioned , for the which Saints are enchurched together according to the Gospel which I shall shew herafter in the last Book ; but neither to those , nor these ends can any others but the Saints ( at least so visibly ) be said to live up . This is no worke for them ( therefore ) there is no way in Christs-Church for Drunkards , Swearers , Sabbath-breakers , Blasphemers , Persecutors of Saints , Scoffers , or scandalous , or such as may cause a Curse to pursue us , and Gods wrath to be revealed against us , by the with-drawment of his presence from us ; but for nothing more as I know of ; thus by all these reasons I have ( and by many more I might impregnably ) proved , that only Saints visible ( so judged of by sufficient evidences given in to be such ) are competent Members of a true Church of Christ , which ( ought to be ) a company of Saints called to be Christs Spouse , and Temple of the Lord. Obj. Some may say with Master Rutherfurd ( as Cotton and Hooker notes ) but such termes are given to the Church of Christ as invisible . Ans. 1. There is no such distinction in Scripture , but Christs Church is so called , whether visible or invisible . 2 Paul stiles them such ( as a visible body , if they will have it so ) 1 Cor. 3.16 . 2 Cor. 6.16 . 2 Cor. 11.2 . saying , Yee are the temple of God , and what agreement hath the Temple of God with Idols ? and I will walke in the midst of you ; but who will be further informed in this subject may see Mr. Hooker's Survey , 1 Lib. 2 Chap. where they have the terme opened , the question stated , and the conclusion proved . Well , a word of use , which is ; Vse 1. To reprove ( whilst I prove ) Parochiall Churches vse 1 Antichristian ( which I shal sh●w in all the essentials of it ) for in this first we finde how foulely they fall short of being fit matter ; for the veriest ranting , revelling , and reviling Swines , that swill upon the earth , the most notorious Drunkards , and vicious wretches that are , are Members of such Churches , and so held ( De jure ) but this is from beneath of their Father ( the Devill ) and of his bottomlesse-pit-smoak , the constitution of which comes from the busie braines of men : for about Constantines time this corruption began to be great , and was brought on , as it was in Dionysius his dayes ( before him ) Bishop of Rome , who sent out his Edicts ( not to emparadise , but to emparish the people ) which I have spoke to in Chap. 2. and in England , Honorius Canterburiensis was the first that I finde , pragmaticall to promote this confused , this corrupt , and Christ-crucifying , Christ-slighting , and Christ-destroying Church-state : who desire to be more satisfied herein , may be pleased to peruse either Selden de Decimis , or Polydor. Virgil. lib. 4. c. 9. or else Mr. Hookers Polity , or Mr. Jacobs Attestation , or honest Paul Baines Diocesan Triall , or else Mr. Burtons Vindication of the Independant Churches , and they may receive it in full , and write it in folio . But a burning shame it is , so much of the Whores fore-head should be still in some men , as to maintaine them to be Churches ( and to call them such ) and Saint them to boot ) but blessed be the Lord , that Christs Church of his owne institution can be built up amongst us here in Ireland , and that the Honourable Commissioners of Parliament are carefull to keep up Christs , and to keep downe Antichrists Institutions . Object . But , say some , All are not such in our Parish as you speake of , viz. scandalous persons , but we have many precious Christians , and Saints . Ans. 1. Are there any Scandalous , and not Members of your Parish-Church ? Do not your Minister give the Sacrament , and both Seales to all ? without putting difference between the holy and prophane ? this is contrary to Christs rules and order , and most dangerous and detestable . Obj. But our Minister is an honest man , and does not so , but puts a difference ? Ans. 2. Why does he not then call them that are godly out of that condition and Church-state , which he seemes to separate them from , in making the difference , which till then is but mocking God , and Christ , &c. 2 He gives ( as some do ) the Lords Supper as a right Ordinance , but in a wrong order ; but to answer , 2 Yet ye are not therefore a Church of Christs own order , because yee have some , many , though they should bee most , ( which is scarce in any Parish ) precious to God ( which should consist of none else ) for a little leven levens the whole lump ; so doth not a little sweet meale sweeten the whole of our lump ) and what taste hath a little spoonfull of honey in a vessell of vinegar ? ) Nay were there as much honey as vinegar , yet the worst would taste most . Here I know , they would faine bring in the former objections , which are fruitlesse , and frustrate . In the best Churches have been as bad men , as in Corinth , &c. This before in page , 52. &c. but they were not known such , when they were taken in , nor were they tolerated when so knowne , for they must all be true Professours , and not prophane ones , or such as have cut a Covenant with hell and death , as the word signifieth in Isa. 28.15 . which is taken from a Simile of such as were wont of old to cut asunder the beasts they sacrificed : So doe Hypocrites and prophane ones their hearts , for they divide their hearts into two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so sacrifice them in part to the service of sinne , Satan , and their owne lusts , Gen. 15.17 . Jer. 34.18 . These have cut a Covenant with hell and death , though sometimes they seem to cut a part for God , and to allow him , a ( small ) portion of their hearts . Most of our Parish are great Puritans , and old Professours . Yet it is not enough so to be , which was proved page 62. and which appears , 2 Tim. 3.5 . although it is enough so to bee , for Parish-constitutions and National Churches , yet not for Gospel-ordered Congregationall-Churches : For although a mud-wall may be made up of any thing , seeing it consists of all kindes of stuffe and trash , though ere so mixed and base ; yet Pallaces must be built up with better materials , and so must the true Churches of Christ , which are his Pallaces . But these come all to heare Gods word , they keep his Sabbaths , and have Christs Ordinances dispenced amongst them , &c. What of all that ? Christs Ordinances were amongst the Jewes , and they heard Christ , and his Disciples gladly ; and so 1 Cor. 14.23 , 24. Heathens , and unbeleevers , heare the word ; Herod heard John gladly , and now in New-England , the Indians doe diligently heare the word , but alas ! alas ! it is living the Word , and doing the Word , is requisite in every member of Christs-Church . But let us lay aside those , and all other objections , and all Parish-Churches too , and put on apace for Sion , let us face about , and bid faire for Church-communion according to Christs owne Discipline and Doctrine ; for the which none are fit matter , and allowable , but living Saints ( so in appearance as to us ) and whom wee have no cleare cause otherwise to judge of ; which brings me to the second Vse . Depart yee , Depart yee , saith the Lord , Esa. 52.11 . for as Mr. vse 2 Hooker concludes ( in his Survey , lib. 1. chap. 2. ) Parish Precincts give not a man right , nor make him fit matter for the true Church of Christ ; but this we shall presse by unanswerable argument afterwards : in the interim , this doth very much vindicate the Churches that are Christs for matter from the wide-mouthed malice of wicked-mouthed men , though Hypocrites perhaps have crept in : for as the Giant in Gath , 2 Sam. 21.20 . was a true man , though deformed with superfluous fingers and toes : And as Naaman was a true man , though a Leaper ; so may the Church be a true Church that hath such as do deforme her in her , and such may bee in her that are not of her ; but an Hypocrite is like a we● in the body , which seemeth to belong to the whole , but indeed doth take away the credit , and steale away ( as a thiefe ) the comfort of the whole , though it bee skinned over with the same outside , which the true members of the body have : So I say , Hypocrites , who pretend and appear outwardly , one with the Church as submissive , reverent , and worshippers of God as any , but within they are corrupt , hard , and swelling against the truth and Gospel ; these doe more hurt then good , although as the Ivie about the Tree , which seemeth to imbrace it with much affection , whilst ( indeed ) it takes away and steales from it , and doth but starve it , and hinders its growth , so they doe seem to cling close to the Church as if they were of it , when indeed they are not , and doe wrong and rob from the Church , and are the greatest hindrances of the Churches growth that can bee : Wee in Dublin have had this experience at a deare rate , by reason of some painted Pictures , who crept in , and indeed , Wolfe-like ( as it is well knowne ) who looked towards heaven , and howled , but it was to eat the flesh of others , and to make the brethren their prey , which some of us felt sorely , and found them Kite-like flying aloft , but yet looking low , and keeping their eye on some of the innocent ones for their prey , wherefore let the Churches be wary in their admission of members ; for many times the emptiest vessells make the greatest noise , and sound most , and readiest , but it is because they are hollow hypocrites , & have their retrograde motions . And so we may say we found them at Dublin , like those wandring stars , which ( though they be carried about with the rest in the orbe , and so must be moved the same way with the rest , yet they ) have their silent and secret motions whilst they creep back another contrary way , which is indeed their owne proper motion : And to warne the Churches they must know it , that we have found them that had such motions , and clandestine counsels and courses , untill their secret contrivings and conventiclings appeared openly , and broke out into an open inundation of mischiefes , malice and menacings , against the Church to destroy her , and then like the Fecedula ( that Pliny speakes of ) they faced about , and fell off of a sudden , and changed their colour , forme , visage , and song , and all at once as appeares in the second Booke , Chap. 5. I remember the Riddle , which was propounded to Athenaeus ; How a man , and no man ; with a stone , and no stone , could kill a Bird , and no Bird , upon a Tree , and no Tree : He resolved it thus , That the man was an Eunuch , the stone a Pumice , the Bird a Bat , and the Tree Fennel : But such as wee are speaking of , and have met with , doe make a resolve to this Riddle , viz. seeming Saints , but yet no Saints , onely Eunuch-Christians at the best , having a zeale , but not true zeale , being Pumice-like , hollow , empty , rough , and rash , and not according to true knowledge , their Profession being but a Bat-like professing , mixed with carnality , and forbidden uncleannesse ; and like Bats , neither birds nor beasts , but participant of both : Their faith and conscience being but a straw-like faith , and Fennel-like conscience , soone falling , and failing , and as deceitfull as a broken reed . But it may be like Dyars with Logwood , they may set fair glosses , and varnishing appearances , pretences , and reports upon their sudden change , and subtle colours ( for'c ) but if they doe , they cannot hold : For when a shower comes , their glosse will be gone , and they shall stand for a Sea-marke to all Saints , and Churches , like an Adverb ( quasi ) with the Verb cave to posterity ; though as yet like decayed Merchants they must ( and doe ) study tricks to keep up their credit of being honest and rich , wealthy and wise ; and the m●re they decay , the more shew they will make of sufficiency and of all well on their side . I am sorry to say this , the Lord knows , but that I see them ( of whom I speake ) in profession like white-chapple , but in possession as foul , and corrupt as the common Sewer , and unsavoury in the nostrils of all sort of men , so that they had need to weare Muske and Pomander enough to conceale their ill sent . The Lord lay it upon them for their good , that have given such ( knowne ) offence to the Saints of God. For as Josephs brethren held up their Brothers coat to Jacob , saying , see here ! is not this thy Sons coat which is defiled with blood ? So surely will Sathan take this advantage one day against them for their rigorous usages of some of the harmlesse ones to hurt them , and grinde them , when he shall say , See here these hypocrites ! these Professours ! what have they done to thy Church ? have they not wounded her ? have they not broken her a peeces ? have they not bruised her limbs ? racked her members ? and put her bones out of joynt ? have they not betrayed their Brethren ? threatned them ? consulted against them ? and sought out by false witnesses to ruine them ? see here ! are not these thy Sons garments ? thy Childrens coat ? yea , even Christs seamlesse coat that they have defiled ? rent , and torne , and wronged ? These kinde of Professours like Simon of Cyrene seemed for a time to carry the Crosse with us , but it proved to be for us : And ( indeed ) when it was set up , they were not nayled to it , but they nayled us unto it , and ( I am sure ) I may say Christ ( in his Church , and in their persecuting of the Saints ) unto it ; But I must spare them , though they spare none that are not of the same temper with them ; yet this is to warne the Churches of such , yea and to vindicate the Churches from malicious men and mindes , whose mouthes are open at such advantages , and on such occasions ; for 1 Joh. 2.19 . They were not of us , and indeed , such Cyphers are of good use to us when they are in , for they make the true figures of more value and validity . But to proceed , wee see then who are most suitable matter , and how much it concernes the Churches to be serious in their accepting and receiving members ; for as it is Acts 2.47 . The Lord added daily to the Church such as should be saved ; and onely such are allowable matter and lawfull members whom the Lord adds , that is to say ( by way of Ordinance ) none else , but such as ( wee are perswaded ) shall be saved , and whom the Lord hath received , Rom. 14.3 . to whom the Lord hath given saving grace , and sound faith , and also unsained hearts to give themselves up to God in Gospel-fellowship that are to bee received ( of right . ) Such as are in a visible state of Salvation are to bee received into Christs visible Church ; But Secondly , Hypocrites hold off ! here is no room for your company ! for as by the Law Swans are f●rbidden , who have white feathers , but blacke flesh ; so are you by the Gospel , who seem to bee what you are not ; The beautifullest feathers have not alwayes under them the sweetest flesh , no● the finest outsides the fairest in . The Devill is blacke , but he can appeare the white Angel , or Angel of light : So can hypocrites , they are also forbidden in Levit. 11. where the Bats and Sea-Mewes are to bee accounted uncleane , because they are Mongrels , and so are yee : How dare ye then to enter into such a temple as the Communion of Saints is ? seeing none but upright soules , single-hearts , sincere Saints , and unfained Professors , are ( of right ) to be received . The Oake that is rotten at the heart , will never be good for the building , wherefore stand by ! stand by ! or you shall be thrown by ! ( untill you are better and fitter for the builders use . ) The stones that are for the building must be picked out by Christ , the builders hand , although ( perhaps ) at present , they are in the heaps abroad , which are in preparation to the building , as Builders use to have , in one place heaps of Lime , in another place heaps of stone , in another rubbish , rude ( at present ) and undigested materials , and a tumultuary noise of hammers and axes abroad , which are very busie to set up the fallen Tabernacles of David ; but ere long every thing shall bee set in order , and a beautifull structure laid , whilst others ( without ) shall gather up the Chips , which we leave behinde us to warm them with ; but for this more in the next Chapter , yet in this , I must tell you that the stones which are appointed for this glorious Fabricke must ( first ) passe under the saw and hammer ▪ For it is dangerous to put in a rotten , unsound stone , which will quickly fall out ▪ and make way for many others to follow , enfeebling thereby the whole Edifice , as in 1 ▪ Joh. 2.19 , 20. They went out from us , but they were not of us , for if they had been of us , they would ( no doubt ) have continued with us , but they went out , that it might be manifest they were not of us , i.e. us , what us ? why us that have unction , and are sincere reall Saints ; for yee have the unction from the holy One ; Bu● they were hypocrites , and therefore fell away , as Demas did , 2 Tim. 4.10 . who was but a little before Pauls fellow-labourer , Phil. 1.19 . as well as Marcus and Aristarchus , but he did discover himself after , and so did Judas , though a long time hee was well thought off amongst his brethren and fellow-disciples , insomuch as he was made the Deacon : So no doubt ( Sirs ) but your hypocrisie will bee as soon discovered if yee dare to enter with unsound , unsettled , and unsincere hearts , as others have been ; for the weeds in the Gardens are sooner discovered , and rooted out againe then they are in the fields or common high wayes ; but consider then , O what a scandall you will bring upon the Gospel ! ( as they did at Dublin ) when your wickednesse wil appear to all the world ! O what reproaches to Religion ! dishonours to Christ ! discredit to the Gospel ! and tramplings upon the the truth ! will be laid in your dish at the last day ! yee being the cause of it ! For as it is with the Sunne , and S●arres , if a thousand starres be eclipsed , none takes notice of it , nor mindes it ; but for the Sunne to be eclipsed it is sad , and so accounted , then every one talkes of it and looks at it : and so it is when Church-members do the deeds of darknes that ( of al men ) should be lights to others ( as Christ sayes in Matth. 4.15 . ) a little aberration makes every one to minde them , and mark them , and report of them abroad , when many a thousand of others ( without ) or of wicked ones may be guilty of the like , and not bee looked upon , ( as Par. sayes on Rom. 11. ) It is not a formall Religion , an old Profession , or a high conception , that either felicitates or facilitates your admission , but you must have truth in the inward parts , and have grace in your hearts , for yee may have it in your heads , and yet prove but a new Ranter , or an old Protestant at the most ; None but the ( indeed ) holy must enter into these beauties of holinesse , the more holy we are , the more like our Head , and the fitter for Church-members , without which we shall not see the Lord , but wee shall ( rather ) pollute the Sanctuary of the Lord. Thus much for the matter , and the fifth Chapter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillegesh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VI. This Gospel●Garden , or Church-state of Christ's Institution , and Order , is further defined from the ( second essentiall ) Formal cause , which is First , a visible Segregation ; and Secondly , Aggregation . To the first , First , in this Chapter wherein it appears how all Saints are , and ought to be separates . THis Kingdome of Christ is not of the world ▪ though in the world , for the Saints embodied by Gospel-rules in unity ( which makes the Forme of a true Church of Christ ) must of necessity be first called out , before called in ; out of the world before into the Kingdome of Christ , out of Babylon before into Sion ; for it is an infallible rule , that a visible separation from the world , and all false wayes , worships , &c. and a visible application to Christ Jesus , his wayes , worships , &c. is of absolute necessity in Church-union , and communion , wherein consists the full essence of the forme thereof . Wherefore to keep still to the comparison , this Gospel-fellowship is fitly called the Lords temple , 2 Cor. 6.16 . 1 Cor 3.17 . made up of living stones , 1 Pet. 2.5 . A Spirituall Temple , consisting of particular Saints , taken out of the multitudes without , here one , and there one , and united together into one body ; and like as the stones and materials for Salomon's Temple , were picked out of the heaps , that lay abroad here and there , to make up one building , so are the Saints into one body . Now the first part of the forme to be considered is , viz. the calling , and culling out of the world , and from the heaps without those Saints which are select Members of Christs-Church , according to the order of the Gospel , which we shall prove also from Prophecie , precept , and practise . First , It is fore-told that such a separation must be , for even a Balaam was brought ( against his will ) to fore-see from the top of the rocks , and from the height of the hills , that Israel should be a people dwelling alone ( separated from , and ) not reckoned among the Nations , without , Numb . 23.9 . So in Isa. 52 12. Awake , awake , put on thy strength O Zion ! put on thy beautifull garments O holy City ! shake thy selfe from the dust ! arise , and sit down O Jerusalem ! loose thy selfe from the bonds of thy neck , O captive daughter of Zion . So in ver . 11. Depart yee , depart yee , go yee out from thence , touch yee no uncleane thing , goe yee out of the midst of her , &c. So Isa. 62.10 . Goe thorow , goe thorow the Gates , prepare the way , cast up , cast up the high-way , and gather out the stones , &c. So is the precious to be taken from the vile , in Jer. 15.19 ▪ and the cleane from the uncleane , the holy from the prophane , Ezek. 22.26 . See Exod. 33.16 , 17. For wherein shall it be known , that I and thy people have grace in thy sight ? Is it not in that thou goest with us ? so shall we be separated , I and thy people from all people ; and in the latter dayes especially , the Lord promises to make up his precious jewels , Mal. 3.17 , 18. and to gather them up together , not only from the ●rosse , and out of the vile rubbish , but also into one bundle by themselves ; and then ( sayes he ) shall yee discover , ( and see an apparent and an undeniable difference ) or discerne between the righteous and the wicked , him that serveth God , and him that serveth him not . Furthermore , in Hosea 4.15 . Though Israel play the Harlot , yet let not Judah offend ; come not yee to Gilgal , nor goe yee up to Beth-aven . So in ver . 17. Ephraim is ioyned to Idols ; let him alone , their drink is sowre , &c. This kinde of with-drawing , and gathering from , is also mentioned in many other eminent Prophesies , as in Ezek. 28.24 , 25 , 26. There shall be no more a pricking brier to Israel , nor a grieving thorne of all that are round about them , that despised them ; but when shall this be ? see the next verse 25. ) When I have gathered Israel out from the people among whom they are ( yet ) scattered , and shall be sanctified in them ( in their Churches and Societies ) in the sight of the Heathen ( in the sight of all them without , called Heathens often , whilst the Saints under the Gospel are called , ( and so in these Prophesies ) by the name of Israel , Jacob , Zion , Jerusalem , &c. ) So Ezek. 34. the whole chapter , and in vers . 12 , 13. I will seek out my flock , I will deliver my sheep out of all places , where they have been scattered in the dark and cloudy day , I will bring them out from the ( other ) peoples , and gather them out from the Countries , and will feed them on the mountaines of Israel by the rivers , verse 16. And I will seek them that were lost , and I will judge between cattell and cattell , verse 17. and as for my flocke , verse 19. They eate that which is trodden with your feet , and they drinke that which is fouled with your feet , I , even I will judge , vers . 20. between the fat cattell and the leane : And they , vers . 28. shall no more be a prey to the Heathen , neither shall the beasts of the Land devour them , but they shall dwell safely , and none shall make them afraid , neither shall they beare the shame of the Heathen any more , vers . 29. So in Ezek. 36.24 . For I will take you from among the Heathen , and gather you out of all Countries , and will bring you into your owne Land : then will I sprinckle cleane water upon you from all your filthinesse , and from all your Idols will I cleanse you . Also , Ezek. 37.21 . Behold , I will take the children of Israel from among the Heathen , and will gather them on every side , and bring them out into their owne Land , verse 27. My Tabernacle also shall be with them , yea , I will be their God , and they shall be my people . And verse 28. The Heathen shall know that I the Lord doe sanctifie Israel , when my Sanctuary shall be in the middest of them for evermore ; but before the Lords Tabernacle ( a Type of Gospel-order , and Church-state ) and his Sanctuary be set up , in the midst of them , they are first , a people called out , and separate from them without , who are called Heathens abroad , as other Nations were in opposition to the Jewes ; so is that in Micha 4.6 , 7. In that day ( saith the Lord ) I will assemble her that halteth , and I will gather her that is driven out , and her that I have afflicted . And the Lord shall reigne over them in Mount Zion , from hence-forth and for ever , over them that are thus gathered out . Hence also is that in Revel . 18.4 . Come out of her my people , that yee be not partakers of her sinne , and that yee receive not of her plagues , &c. By all these Propheticall Scriptures ( and by many more ) this truth triumphs , and hath apparent testimony for it , viz. That the Saints are a select number of Separates from the world , and from all false wayes , worships , Doctrines , and Discipline whatsoever . Secondly , Let us see what Precept there is for it ; in the first place , he who is the wisdome of his Father , would have us to separate from the company of fooles , in Prov. 14.7 . Prov. 9.6 . Prov. 4.14 . And in Ephes. 5.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have no fellowship ( no commerce together , nor concurrent communication , or complyance to trade with ) with the fruitlesse workes of darknesse ; and in the Leviticall Law , Levit. 20.25 , 26. a separation is required . So in 2 Cor. 6.16 , 17 , 18. for what ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) fellowship , or communion , or what ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) sweet consent , or harmony , can light have with darknesse , or beleevers with unbeleevers ? Saints with Sinners ? or Gods Temple ( whom yee are ) with Idols ? wherefore come out from the midst of them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that are such , and be yee separate saith the Lord ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. e. separate apart from them , as such who are excellent , and elect organs ( unto the Lord ) and touch no uncleane thing , and I will receive you , and will be a Father unto you , and yee shall be my Sonnes , and my Daughters , saith the Lord Almighty . So 2 Tim. 3.5 . such as have the forme ( though large Professors , aged , and of long standing ) yet denying the power , from such turne away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Turne off , draw off , not onely to shun them that we may not shew them , or bee like them , but also so as to labour with them , and to win them into the sound and good old way of Christ , which is of longest standing ( for truth is older then error . ) So in Acts 2.39 , 40. is there the like call , with the promise annexed , which is to as many as the Lord shall call ( the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both advocate , avocare , and evocare , to ▪ call out , and separate from ) so that in verse 40 it follows , with many other words did he testifie and exhort , saying , Save your selves from ( i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe yee set your selves free from , get away , and forsake , or separate from ) this untoward generation , or this generation of frowardnesse ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) from their abominable aberrations , carnall customes , depraved manners , and from the crookednesse of this generation of perverse people , which you are yet amongst . Make haste out , to save and separate your selves from them . Now wee finde it follows , those that believed , did so , and were a people separate from the rest , Act. 19.9 . by entring into fellowship with the Saints . Verse 41 , 42. and verse 47. it appeares without the least exception ; For they that were thus called out from them ( without ) continued stedfastly in the fellowship , ( and then were called the Church ) in breaking of bread from house to house , praysing God , and having favour with all the people , that is , with them without ; that they did separate from , so sweet , so good , and Gospel-like was their conversations , that they without could not condemn them , but commend them at least , if not be convinced by them , a● 1 Pet. 2.12 . and 1 Pet. 3.1 . Mat. 5.16 . But for further proof that Saints are to bee such Separates , see Rom. 1.6 , 7. 1 Cor. 1.2.9 . where they are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence ecclesia comes ) such are called out , and separate from the world , and false wayes . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are said to be called out into the fellowship of Christ ; so that first there is a calling out , a comming out , a separating from . Besides you see positive ● precepts for it , Psal. 45.10 , 11. Rev. 18.4 . with many other places ; but to the third sort of proofes . 3 By the practise of all the primitive Saints in Church-societies in Christ's and his Apostles dayes , and many yeares after ; It appears the Saints were Separates ( such as I speake of ) wherefore wee know no cause either that we should complaine against it , or question it ; Jeremy ( although a Prophet ) yet he separates from Jerusalem , Jer. 37.12 . Then Jeremy went forth out of Jerusalem to goe unto the land of Benjamin , to separate himselfe from them in the middest of the people , for they would not obey the word of the Lord , and therefore the Lords wrath was now ready to be revealed against them , and Jeremy would withdraw ( seeing them so refractory ) from them in their sight ; so saies he in Jer. 9.2 . Oh! O that I had in the wildernesse a lodging place of wayfaring men ! that I might leave my people , and goe from them ! for they be all Adulterers , an assembly of treacherous men ! But besides , we know the Jewes that were the people of God , in a peculiar manner , were first called out of Egypt , and so were separate from other Nations , and so looked upon as a people by themselves in Exod. 19.5 . Deut ▪ 7.6 . So is it said , Israel shall dwell alone , in Deut. 33 28 , 29. and not be suffered to be mixed among them without , as in Num. 33.52 . to the end . So Exod. 24.12.15 . &c. and it was a judgement that Jerusalem should be mixed , Jer. 9.11 . Now every Saint is a spiritual Jew , as appeares in Zach. 8.23 . Rom. 2.28 . or one inwardly , and Saints are his peculiar people , and chosen ones , 1 Pet. 2.9 . the true children of Abraham , Gal. 3.7 . called out of Egypt the house of slavery into Zion , as dwelling alone from them that are without . Thus in Joh. 15.19 . Yee are not of the world , but I have chosen you out of the world , therefore the world hateth you . As soon as the people of Israel passed out of Egypt , the Egyptians pursued them , upon hot spur , with Armies and hoasts of threatnings and injuries ; even so deals the world with the Saints called out and separate from them , therefore no wonder wee must learne to take up the crosse , and follow him , before we can be Christs disciples ; for Christ called them first out of the world , before he called them into the Church : And in the Acts of the Apostles , Act. 19.7 , 8 , 9. &c. And in all the Epistles of the Apostles to the Churches , the Saints are saluted as Separates , or called out . Now is there not a cause ? 1 For hath not the Lord laid it as a command upon Christians reason 1 so to doe ? how then dare we delight in a condition which he countermands ? besides , Dear Sirs ! what comfort can you have in Babylons streets ? 2 If you are guilty of her sinnes , yee are guilty of her sentence , if that be true in Rev. 18.4 . to partake of her courses is the way to partake of her curses : So not to separate from any sinfull unwarranted wayes of worship , or the like , is but to run the haz●rd of her ruine , and neither to seeke preservation from her wickednesse , nor protection from her woes . 3 Besides to have yet such fellowship with fools ; society , or converse with unsavoury , carnall , or disorderly persons publishes a loud and lamentable spirit of disobedience , and proclaimes ( exclaimingly ) a corrupt heart , not halfe ( enough ) endeared to Jesus Christ ; for Christ is for his Ordinances in his owne order , and doth delight in the purity of them who walks amongst the best mettals , in the middest of the seven golden Candlesticks , with the seven stars in his band , Rev. 2.1 . the Saints separated are the golden Candlesticks Christ walkes so sweetly among , or in the midst of . How far reaches this Separation which you speake of ? First , Negative . Not from our duties in our Callings , which none what ever ought to be without , or to neglect our worke , 1 Thess. 4.11 . 2 Thess. 3.10 , 11. ( which some slothfull Ranters would have . ) 2 Nor yet from the duties of our Relations , whether as Husband or Wife , Eph. 5.22.25 . 1 Cor. 7 13. Parents and Children , Eph. 6 1.4 . Col. 3.20 , 21. Masters and servants , Eph. 6.5.6.9 . Col. 3.22 . Col. 4.1 . or Rulers and Subjects , Rom. 13.1 , 2 , 3. Tit. 2.9.3.1 . But to owne them in their respective relations for the Lords sake . 3 Nor yet so to separate from them without , as not to have civill converse with them , 1 Cor. 5.10 . in buying , and selling , or such necessary trading ; much lesse so as not to love them , and lay out to doe them good , and to seek their soules welfare , 1 Tim. 2.1 . Gal. 6.10 . to be at peace with them , Rom. 12.18 . Heb. 12.14 . and pious before them , 1 Pet. 2.12 . 1 Pet. 3.1 . Now in none of these sences are the Saints called Separates , although they ( without ) may be separates from the Saints ( thus separating ) in their affections ; But answer 2 Secondly , Affirmatively , 1 To separate from all sinfull wayes and worship , &c. so as not to walke in them , or with them , after the manner of them that are without Christs●Church , Eph. 4.17 . 1 Thess. 1.9 . Rom. 12.2 . Hos. 14.8 . Isa. 30.21 , 22. &c. 2 Cor. 6.16 , 17. 2 Cor. 5.16 . Gal. 2.14 . Eph. 2.2 . &c. 2 It is , not to bee too familiar , pleasant , and delightfull with any that are at enmity and variance with the truth . A man may passe through Aethiopia unchanged , but he cannot dwel there but be discoloured ; so there may be civil commerce ( as we said before ) with the wicked and yet Saints keep their integrity , but this cannot be , if we have too much familiarity with them ( saies Hal. ) Men are , as the Astronomers say of the star Mercury , good , or malignant , according to their conjunction with others ; wherefore as Moses separated Israel from Corah , saying , Num. 16.26 . Depart from the tents of those wicked men , and touch nothing of theirs ; so must we separate from them that doe oppose Christs way , or upbraid the Saints , and so as to discover themselves ill-affected to Christs Kingdome , or jurisdiction , and be so far from familiarizing with them , that we● must bring them hither , saies Luke 19.27 . and abhorre them , Psal. 26.5 . Psal. 119.115 . For this is the Lords Law , to bee at a distance from evill doers ; so sayes ▪ David , Psal. 139 , 21 , 22. so Eph. 5.3 , 4.13 . 1 Cor. 5.12 . Matth. ●4 . 49.50 . Gods anger is against them that doe but company with drunkards , &c. for they are a shame to their father Prov. 28 7. and themselves Prov. 29.3 . A very Plutarch could laugh at such as would have been counted as wise as Plato , and yet in Alexanders company be drunke ; and indeed Nebuchadnezars judgement is some mens joy , viz. to have fellowship with beasts ; But wee must beware ; for who can sleep with dogs and not bee full of fleas , and so with sinners in continuall communion , and not be full of sinne . 3 It is to avoid the vices of their best Orders , and Ordinances , and to have no fellowship therein , although they seem full of reason and Religion too , Col. 2.20 , 21. Thus Rev. 18.4 . Gal. 4 9. Away , away , with them now ! that are but poore ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) beggerly at best , and no more able to support a soule , then one Begger is to relieve another ; thus , saith Paul , Gal. 1.14 . who was so hot ? so high for the Jewes Religion as I ? ( sayes he ) who traded so zealously in , and for our Fathers traditions ? untill — what ? untill verse 15.16 . Christ was revealed in me ( and so unvailed to me ) and then I consulted no longer , that is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) I asked no more counsell of , nor comfort from these frothy , fruitlesse things , whereof we are now ashamed ) with flesh and blood ; but I bid farewell ( or fare-ill rather ) to all those Trumperies and Traditions which I doted on before ; and thus the Saints are the precisest Separatists . By all which , as it plainly appeares , that Parishes want this part of Church-forme for the constituting of them true Churches , so also might I by what appears , presse the practicall part of this point , from the pregnancy of the proofes produced , being twisted together from the Prophesies , Precepts , and practise , into a threefold cord , not to be broken , but ( if the Lord will blesse you ) of ability to bring you into Christs way of separation from Parishes and Traditions ; For you that will not separate from such false wayes , worships , and the world , must bee separates from Christ , sayes Mr. Owen ( my honoured friend ) in his Esh●Col , or Cluster . But mee thinkes some will say ? Sir ! as you alwaies have been in all things ( so in this ) you are too strict and precise , for such Separates are Schismaticks , and so many learned Ministers call them that leave off their comming to Church , and following our Ministers , &c. 1 Such Separates ( as I have here given you an account of ) are not Schismaticks , unlesse to Antichrist ; answer 1 but on the contrary , such as doe not thus separate are Schismaticks to their owne soules . A causelesse separation from a true established Church of Christ , walking according to Gospel-order ( although it may be guilty of some sleight errours in Extra-essentials and Circumstantials , or things of easie concernment ) is in Gospel-account a sad sinne , ! 2 Tim. 4.16 . Heb. 10.23.25.39 . but a causelesse continuance in a false way , Antichristian worship , and disorderly discipline , is no lesse ( at least ) as appeares before ) being contrary to so much positive Precept : for such a separation from Parochiall constitutions ( which I have proved to be at best but as civill , and at worst a Christ-wronging , Christ-rending , and Antichristian Church-state ) and from such unwarrantable wayes of worship , and unruly Religion , is but to obey the Precept of not partaking in other mens sins . And thus the Saints are , and ought to be Separates , and not Schismaticks ; which Papists and Prelates have ever branded and stigmatized the deare Saints for , in their separatings from them : vide Zanche , on Hos. 2.8 . and which Popish trick trades with many yet , who make merchandize of it . answer 2 2 Suppose learned men be of that minde ; so were they learned that accounted Christ a Blasphemer , and a fellow not fit to live , Joh. 9.29 . and that branded the Saints for Sectaries , Acts 28.22 . and seditious , Act. 24.5 . and Hereticks Act. 24.14 . and in every age have such been Christs enemies in the graine ; and many for the tree of knowledge , lose the tree of Life , vide chap 9. lib. 2. are not the Jesuites learned too ? and who do more mischief ? For as Dr. Sutton said in 's Sermon for Magistrates page 11. as the Ape that saw a Chesnut in the fire , and not knowing how to get it out , spied a Spaniel by the fire side , and snatched his foot to take out the Nut ; even so does the Devill many times make use of learned ones , to fetch his food cut of the fire , though they scorch for it , whom he makes to serve him in it . answer 3 3 If they do leave off your Parish-Churches as Parish-Churches , yet it hath been proved , and will be more abundantly , that they are no Churches , and therefore they ought to doe it , or they sinne in not doing it ; and besides thereby they also wrong us , that say wee gather Churches out of Churches , for it is no such matter ; yet were it so , ( as Mr. Burton tells Mr. Prin , page 27. of his Vindication ) there is example for it , both by John Baptist , our Saviour Christ , and his Apostles , Matth. 3.5.7 . John 4.1 . Act. 2.40 . who did ( all of them ) gather Christian Congregationall Churches out of the Jewish Nationall Church ; and so it may be ( yea and must bee ) in these semblable times of Reformation ; but wee say they are no Churches for matter and forme , and so shall prove them all along to bee but Synagogues of Sathan : And to say more ( with Mr. Hooker ) such are not of right matter ( because Parishioners ) for no civill rule can ( properly ) convey a Church-right to any man , because they are ( in specie ) specifically distinct each from other , therefore cannot meet , no more then two direct Mathematicall lines ( not in the least oblique but ) that are distant and distinct from each other can meet , though drawne out ad infinitum . Besides most Parishioners oppose all that is in order to inchurch them , and ( as Hart hath it in 's Char. p. 15. ) they converse with godly Gospel-Ministers about Religion , as if they were in Spaine ; and a searching Ministry is as bad to them as the Spanish Inquisition ; and all the questions we can ask them are suspected for Examinations , & they are afraid : of some secret that wil , be picked out of them , and that they shall be discovered ; such a bondage are the poore blinde people under , and so kept by some ( pretending ) Ministers , whereby the blinde lead the blinde into the ditch . But wee have the word of God well preached , and the Sacraments dispenced in our Parish-Churches . This was answered in the former Chapter , that the word preached makes not a true visible Church : for then might the Natives-Irish here be called , A true Church , and the Heathens in the East or West-Indies ; but there must bee a yeelding due obedience thereunto , and a visible subjection to Jesus Christ , before they be fit for his Church . The reason is , because preaching the word is an adjunct separable , and not a note essential and inseparable : for certainly as sensitiva facul●as is in a man , yet not the true note of a man , because it is but a common adjunct , and not proprium in quarto modo , as wee say : So preaching of the Gospel is in the Church , but not the note of the Church ( as all the Popish and Antichristian Antagonists would have it ) because it is a common adjunct , and others have it also . But for the Sacraments , as I said before , they must be administred in due order , and to due persons , and in a due way of worship and Discipline ; otherwise , without doubt , Saints may and must remove and separate for Gods greater glory , and their better , and more spirituall edification , as Psal. 55.6 . And I said , O that I had wings like a Dove , for then would I flye away , and be at rest , I would hasten v. 8. my escape : Why so ? would David separate so ? what is the reason ? see verse 11. Wickednesse is in the midst thereof , Deceit and guile depart not from her streets . Wherefore ( dearest Friends ) read with a resolution to submit , and that yee may no more be separates from Christ , nor Schismaticks to your owne poore soules , the Father of our Lord Jesus fill your hearts with that Spirit which writes these things unto you . Little Children ! Fathers ! and young men looke about you ! for wee live in these last dayes , wherein we expect most ( Joel 2. ) plentifull out-powrings of that blessed Spirit , which convinces the world of Truth , Righteousnesse , and Judgement , Joh. 16.8 . And to conclude , thinke it not enough to have outward Ordinances in Parish-Churches ( though ( God knows ) they be but as Pharaohs lean kine eating up the Fat ) as the preaching the word , the holy Sacraments , &c. why Sirs ! to let them loose and run ranging about without bit or bridle , may be to your cost , and it may be they may dash your brains out at last ; but it is Christ must curbe and correct , and direct them , that they may be administred in due order to you within his line and limitation , and then they will be blessings . It is upon record of Austin , that he would not say his mother gave him milke , but God by his mother ; so will God by these means and Ordinances feed , and fatten your soules in Sion , and in his particular Churches , and Assemblies . But alas a day ▪ how lamentably men live as to Christs order & Ordinances ! so they be but rich , and bear a religious outside , as K. John once said of a Buck when he had opened it , O it is fat , and yet it never heard Masse ! So because many thrive , and live in credit , rich , and accounted religious that are not of the Churches , many make little of it ; but I hope the Lord will convince them by his light . And so much for the first part of the Forme . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaba . Chap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Aguddah . This shewes the second part of the second part of the Forme of Church-fellowship ; First , that the Saints separate ( as before ) are to be knit , gathered , and united together into one Body . THe first part of the Forme is well proved , but it is likely not so well approved , without the second doe second it , viz. That the Saints separated from the worlds false-wayes , and worships , and from all Parochiall Churches , unwarrantable Discipline and Directories , doe forth-with set upon Christs owne way and worship , Discipline and Doctrine delivered to the Saints ; for after they come out of Babylon , they must hast away into Zion , or else they will be lost in the Wildernesse . For what is the cause of so much complaint all men ( with the Ministers ) make up and downe ? and deplorable out-cryes of many that are mixed ? and loud lamentations are heard out of the Wildernesse of many wooded , wilder'd , and wandring ? and at a most miserable losse ? And what is the reason of all this I pray ? that so many Professors that have been ( abundantly ) precise and strict in their practises , and curious in their conversation , and such ( free ) frequenters of the meanes ? daily and diligent followers of their Ministers , and so exceedingly holy in times past , have since their separating from Parishes and Popish Institutions , and Injunctions , forsaken all publicke Dispensations , denied Ordinances , followed Familisme , and run on even to Rantisme . And what is the reason of all this ? Indeed I am ready now to reprove those Ministers ( whom most imagine without reproofe ) though able and ( otherwise ) accounted ( eminently ) godly , yet too too slack and remisse in setting forward the building of the Lords house , that say , it is time enough , and what needs such hast ? whilst they ( themselves ) dwell in their seiled houses , the Lords lyes waste , and worne out of mind ; O sad ! Consider your wayes , saith the Lord of Hoasts ! How can yee be content to sit at ease ? to hold good Livings ? and to feed upon the fat of the flock ? and yet so ( easily ) to neglect them , as to let them stray in the Wildernesse ? Oh! are not such , ( who make the sorest and saddest complaints of them they call Anabaptists , Seekers , Familists , Ranters , &c. ) are not such very much the cause of their miscarriage ? For seeing Saints must separate from such false wayes and worships , why doe they not lead them then into Christs owne wayes , and worship , according to Gospel-order , but suffer the poore soules ( and out of honest zeale I am perswaded at first ) to be lost , in strange , and straying , untrue , and untrodden paths . Truly , truly , in all my applications to some very learned , godly , and most eminent Preachers , with all the pregnant and pressing Arguments I could provide for this purpose , that I might prevaile with them for , and perswade them unto this work of the Lord as Fellow-labourers with me therein ; I found their Answers they made me ( me thoughts ) ever to smell too much of the grease of great Livings , or else of man-pleasing , or else ( and for the most part ) of Tyth-oppressions ; they may thank themselves that so many run into erroneous wayes . For besides , a Segregation , a visible aggregation to the Lord Christ , in his wayes and worship ( with the Saints separate , making up one body of Beleevers ) i● of an absolute , and undeniable necessity , and followes next ; which I now come to . Such Saints as are separate from Parish-wayes , and Popish worships , &c. being ashamed of them , and of all the follies of those false Church-states , are forth-with to see the forme and fashion of the Lords house , and not before are they to enter in , Ezek. 43.10 , 11. and this is the Lords Law , ver . 12. now to such I shall shew the forme which followes , for in the formation of this new Creation , Christian Beleevers are to become first one body ; secondly , a body Independent ( as it is termed by most ) But to the first in this Chapter , viz. That Saints separate as before from the multitude , ( as Acts 19.9 . it is said , ) when divers were hardned and beleeved not , but spake evill of the way before the multitude , that the Disciples separated ; so I say , such Saints are to make up one body together ( distinct from them without , and all others ) and this is obvious to every eye , out of the abundance of Scriptures and texts . To begin with the Simile of a Body , for Saints enchurched are so called the Body of Christ , Rom. 14.4 , 5. 1 Cor. 12. ver . 13.27 . Ephes. 5.30.32 . Col. 1.20 , 21. though members in particular , 1 Cor. 12.14.20 . now all the members are to make up one , and but one body ; and so are the Saints ( every member of Christ ) 1 Cor. 6.15 . to be united together into one body . Hence it is ( as Mr. Bartlet observes in his Modell , cap. 6. ( as I thinke ) for I have not his Booke ) that the blessed Spirit speakes so often of injoynting , and putting Saints into ioynt Gal. 6.1.2 . If a Brother ( a Member ) be slipt out of ioynt , ) or bee overtaken in a fault , ( either before he was aware of it , ) or else read it with the Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although he be easily caught by a corruptiun , and taken ( with too much delight ) in the Action ( for the Simile runs from the receiving and entertaining a friend with free affection , and readinesse ( in delight welcoming him , and with joy ) although he thus fall by a foul stumble , as I rather read it ( from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polye . Lyser . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit rem ) for a fault , is a fall , yet yee which are Spirituall , restore such a one ; that is , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) set such a one in joynt againe , as Chirurgions deale with a broken bone , or one out of joynt , by handling the same sweetly , lovingly , tenderly , so that thereby it may become as sure in , as well-set and strong as ever it was ; so is it here , put him into his proper place againe , by which the Church is compared to a Body , and a Brother to a Member . Thus also in Ephes. 4.11 . Christ left here ( behind ) Pastors , and Teachers , and why ? for the perfecting the Saints , ver . 12. the word is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for the well-ordering , ( Tit. 1.5 ) establishing and constituting of them according to order , in a symmetry and suitable proportion of place and power , Rom. 12.4 . as is in a humane body . There is a comly , apt , commensurate , and marvellous wise , and well appointed Location , for every member , joynt , artery , sinewes , and veines , and every one is to be content with his owne proper ( and therefore the only profitable ) place : now if any one be out of his place , the whole body is thereby put to paine ; so that the Simile holds here also ; for this is the beauty and perfection of the body , when no member is amisse , &c. wherefore some read the text , Ephes. 4 12. for injoynting of the Saints , the worke of the Ministry , &c. but to the next Metaphor . Christ's Church is compared to a Building , so sayes he in Mat. 16.18 . Vpon this rocke I will build my Church ; to build , that is ( in unum corpus congregare ) to gather together many particular parcels , out of the heapes without , and rightly to order and dispose of them into one structure ; it is an apt and a convenient collection of the severall and sundry essentiall parts which make up the Integrum , or of the which the whole is built up . Now in this there must be a wise , a suitable , and proper ordering , and disposing of every particular of which the whole consists ; so as that all may serve ( as I said before of the Body ) for the time , use , and place most answerable thereunto , and fittest for the whole building . Thus the Saints are called the Lords house , Heb. 3.6 . 1 Tim. 3.15 . fitly framed together , Ephes. 2.21 , 22. or compleatly , orderly , and in congruity ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) built up together , an habitation to the Lord through the Spirit . So , 1 Pet. 2.5 . That is , the Saints are so knit , pinned , united , nailed , and glewed one to another , and all ( every one ) to the foundation Jesus Christ , Ephes. 2.19 . 1 Cor. 3.11 . that one would thinke they were no more many parcells , but all one substance , and out of one ; and so as they will not be parted asunder ( nor can they ) without the hazard of the whole . Thus when Saul assayed to joyne himselfe to the Disciples , Acts 9.26 . is meant not only to injoynt , alluding to that above of body , but also ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to adjoyne , cleave , and be glued unto them , relating to this Metaphor of the building , where many things are carved , ( as all things are cut ) framed , and glewed together , which were ( before ) at a distance , and which then are not easily disjoyned , but are faster then ever before . But , 3. The Church of Christ is compared to a City , compacted together , up to which the tribes of Israel goe , Psal. 122.3 , 4. So Psal. 46.4 . yea the holy City , Rev. 21.2 . and thence the Saints are called Fellow-Citizens , in Ephes. 2.19 . now as all the houses , streetes , trades , corporations , and societies , persons , and peoples ( though many in particulars ) yet make all but one City compact : So is it in the Church of Christ ; all Saints , Sexes , Children , Fathers , and Young-men , Callings and conditions make up one Body , and are to make up but one holy City . Besides , there be sweet immunities , enfranchisements , promises , and Priviledges , Lawes and Ordinances , which none have propriety unto , or ( halfe so much ) profit from them , as the Saint-Citizens have ( which shall be shewne if the Lord give leave hereafter ) and none are admitted to be Free-men of such a City but by their consent , vote , and acceptance : and so much is made out in Zach. 2.11 . Many shall be joyned to the Lord in that day , and shall be my people ; joyned , that is , they shall mutually give up themselves to God , i. e. that is , with the concurrent knowledge and consent of each other , in the Hebr. vid. Buxtorf . so also is that in Jer. 50.5 . Come let us joyne our selves to the Lord , &c. all this fairely delineates the Forme of Christs-Church-state , and Gospel-Discipline . 4 ▪ Furthermore , his Church is called an Army with banners , Cant. 6.4.10 . and why ? but because all men , bands , companies , regiments , colours , and Captaines are but to make up one Army ; though there may be many men to one Company , and many Companies to one Regiment ; so all the Saints are but to make up one Church and Body together , being united to make up the forme ; and then are they faire as the Moone , cleare as the Sunne , and not before . But besides , the Church is ▪ 5 Compared to a Kingdome , Joh. 18.36 . Heb. 12.28 . &c. Ma● . 21.43 . to show , as all Families , Villages , Townes , Cities , Countries , Shires , doe make up but one Kingdome , and are all under one rule , law , and power ; so all the Saints , together gathered and embodied , doe make up one Church of Christ , or Kingdome of God , Luke 10.11 . Matth. 13.19 . The Church is , 6 Compared to Heaven also , Matth. 13.11.24.31.33.44 , 45 , 47. Matth. 3.2 . Matth. 11.11 , 12. Now the Saints , which are to be high , above the earth , and the Throne of God , and filled with his glory , and decked up and enamelled with shining lights , Stars of grace , and spangles of glory most sweet and lovely ; the Sunne ( Christ ) moving in them , and ( circularly ) round them , and such as are seene plainly to bee what they are by a kinde of Vbiquity , who ever they are in the Horizon , or this Hemisphere ; I say , such Saints united together , in a body to make up one Church , are one Kingdome of Heaven , even as all the Firmaments , Elements , Stars , Planets , and Constellations together , &c. doe make up one visible Orbicular Heaven . Mr. Jacob in his Treatise sayes , A true Church is one Congregation : so sayes Vrsin , and others . But thus much may serve to prove the Forme of Christs-Church , which is to bee all one , one body , one building , one City , one Army , one Kingdome , one Heaven : O how sweet is such a communion ! this Forme is the ( forma ) beauty of reason 1 all . As the sweet cluster of grapes , which gave taste of the Land of Canaan was bore betwixt two ; so in such communion , we may finde and feed upon the fruits of Canaan . But now to the Reasons . First , Why this is so requisite that Saints doe associate into one body of Beleevers , is gathered from the Onenesse of all Saints ; For all have one Father , Mal. 2.10 . Jo. 8.41 . all , elect in one originall love , Eph. 2.5 . All are in one Covenant , Hebr. 8.8 , 9 , 10 , 11. All have one Christ and Mediator , 1 Tim. 2.5 . and All hewn from one and the same Rocke , Isa. 51.1 . All beare one Image , Rev. 15.1 . Rev. 7.3 . All lay in one wombe , and have the same mother , Gal. 4.26 . All borne by the same seed , 1 Pet. 1.23 . 1 Joh. 3.9 . All are lead by one Spirit , Rom. 8.14 . Joh. 14.26 . Eph. 4.4 . 1 Cor. 14.12.26 . All called into one hope , Eph. 4.4 . All have of one joy , 1 Cor. 12.25 , 26. Phil. 4.4 . Joh. 15.11 . and 16.22 . and All eye and enjoy one and the same glory , Eph. 3.21 . 1 Pet. 2.9 . 1 Cor. 10.31 . 2 Tim. 4.8 . Hence it is that Christ praies so earnestly to his Father for this Onenesse to his Saints ( in communion ) in , and with him , Joh. 17.11 . both for them that were present , and to come , to the worlds end in verse 20 , 21. Hence it is the Apostles tooke so much paines in all places to preach up this Church-way for Saints , to live ( as in one Family ) together in unity , 1 Cor. 1.9 , 10. &c. And otherwise they will much degenerate from the principles of Saints , Psal. 16.3 . Besides , for that unity and entity are convertibles , and this is the meanes to keep up both , in the bond of peace , and love , and perfection , Col. 3.14 . and Eph. 4.3 ▪ 4. Act. 4.32 . But Secondly , Saints not separate from the multitude , lose much of their lustre , light , and glory ; for the Forme makes reason 2 them faire as the Moon , Cant. 6.10 . but when the Saints are in one body , then their beauty dazles the eyes of others , as many beams of light together , gathered into one ; or as many streams met into one , runne with force , and fiercely . David sayes , O how amiable are thy Tabernacles , &c. Psal. 84.1 . So Christ , Cant. 2.10 . Rise up my love , my faire one , and come away ! So in verse 13. So Cant. 4.1 . Behold thou art faire my love , behold thou art faire . So in verse 7. Thou art all faire my love , there is no spot in thee ( but there may be on thee ) So in verse 8. Christ calls her to separate from the mountaines of the Leopards , opened before in page 45 and then it followes , Thou hast ravished my heart my sister , my Spouse , thou hast ravished my heart : and how faire is thy love , &c. My garden enclosed , &c. So in Cant. 6.9 . My deare ! my undefiled is one ( Saints so in one body united ) and then follows , She is the onely one , shee is the choise one , the Daughters ( Professours ) saw her , and blessed her , and the Queens ( Sarahs true Churches ) and the Concubines ( Hagars , false Churches ) admired at her comelinesse and beauty , and praised her , saying , Who is this that looketh forth as the ( Aurora , the Damaske red ) morning ? faire as the Moone ? clear as the Sunne ? terrible as an Army with banners ? Saints then thus embodied , are embroidered with beauty ; but if they be not , no wonder if the world ( nay good men many times ) will not owne them for excellent ones , which otherwise they shall , or be ashamed : for the Forme is ( in a sense ) the life and lovelinesse of every thing ? what were a man without his Forme ? and if the Forme be misplaced that makes him a Monster . What beauty doe yee behold in a Picture ( though the colours be laid on ) before the Forme be drawne ? Suppose peeces of Timber should be carved curiously , and guilt gloriously , for the builders use , and also stones most artificially polished painted , cut , and carved ; yet they lose their lovelinesse with lying among the multitudes and heaps abroad , and about ; but when they come to be put up , & orderly to be placed in the building , there is a great deale of beauty in them , and pleasant grace from them . Thus will it bee , and is it with Saints builded up , and in body together according to Gospel-order , & quanto forma est nobilior , tanto magis dominatur materiae , say the School-men . Thirdly , Till thus in body they are but in confusion , and disorders reason 3 among them without , and trod on by every foule , and fooles foot , and as much wronged , defaced , and defiled as may be ; As polished stones , that lye among the filhy rubbish , so they wil aske much paines to picke and cleanse againe before they can be fitted for the Lords house ; but when they are embodied together ( as before ) they are in their order , which others joy to behold , Col. 2.5 . and so , as the members that are fitly placed in the body , and properly employed , doe appeare alwayes orderly , decent , and comely to the whole body , and are helpfull one to another thereunto , Rom. 15.2 . 1 Cor. 12.25 . For as the Philosophers observe that there is a twofold motion in all naturall things , one whereby they move to preserve themselves , and the other to preserve the whole universe : So must all Church-members have their twofold motion , viz. 1. For themselves . 2. For the whole . Fourthly , Saints , unlesse thus in society , fall fearfully reason 4 short of doing their duties to one another in love , unity , peace , admonition , exhortation , tendernesse , patience , watching , participating , comforting , edifying , or brotherly reproving of one another . So if a Brother offend to tell it to the Church , and to strive to excell to the edifying of the Church , &c. Now how can these rules ( requiring obedience ) bee practised , but by such Saints as are embodied into a Church of Christ ? but this Mr. Bartlet , I remember , in his Model mentions ( a man I have made much use of , and for whose sake I have sufficiently suffered from some in Dublin , ( whom I feare ) fuller of heat then of Heaven , having no more of his booke ( which the Lord will one day witnesse ( to their faces ) then I beare in my breast , omnia mecum , &c. But to passe by such blowes and buffetings of Sathan . I say , the Saints so embodied , are best provided for their duties one to another : And as in a bundle of sticks one kindles another , so doe they . Comes facundus in via pro vehiculo est , and as one helpe another , so all together like Bees labour to bring in hony ( all ) into one hive . So every one hath the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.6 . to bring into the stocke , or common banke , or to profit withall . O then how sweet are they to God and men ? who are as so many flowers bound together in one nose-gay . But Fifthly , The sweet soule-ravishing and enamouring reason 5 issues , which are the infallible sequell of Saints so embodied : O the excellent priviledges ! Cant. 2 , 3 ▪ 4 , 5. Cant. 5.1 . Cant. 6.2 , 3. Cant. 7.10 , 11 , 12. Psal. 92.12 , 13.14 . their precious promises , Hos. 14.6 . Isa. 59.22 . the singular delights which the Lord takes amongst Saints so embodied ! Rev. 2.1 . Psal. 132.13 , 14. Psal. 26.8 . 2 Cor. 6.16.18 . Cant. 8.13 . above all others , Ps. 87.2 . The Lord loveth the gates of Zion more then all the ( other ) dwellings of Jacob : More then all . Now such as are not in body together , are deprived of the life and excellency of these , as I shall shew hereafter ( I hope ) convinceingly , if the Lord please , but onely this I adde , That the speciall benefits which beleevers so embodied , doe enjoy , are laid like Tiles one over another , every day , till the whole roofe be covered , and the raine kept out . Sixtly , Which I would not omit ( though I might more reason 6 fitly have found it before ) is , hereby the Saints are abundantly better fortified both to defend , and ( occasionally ) to offend ▪ for to instance against Enemies , they have an united force , and they need not to feare an Adversary , no not an Army if they be but in one , for they are indeed terrible ( then ) as an Army with Banners displayed , Drums beating , Trumpets blowing , Guns playing and discharging , and all in good order , keeping Ranke and File . Why they need not to feare for their enemies then must fall before them , in Joel 2.7.8.10 . They shall run like mighty men , they shall climbe the wall like men of warre , and they shall march every one on his wayes , and they shall not breake their rankes , neither shall one thrust against another ; the earth shall quake before them , the Heavens shall tremble , the Sunne and the Moone shall be darke , and the Starres shall with-draw their shining ; thus are the Saints in their united strength a terrour to the world . Well might the Queene of Scots say , Shee feared more the prayers of that one man John Knox , then shee did an Army of thirty thousand men . For when Gog and Magog doe gather together to battle , in Revel . 20.8 , 9. as the sand of the Sea , they compasse the Camp of the Saints about , and the beloved City . But what successe have they ? Why fire comes downe from God out of heaven and destroyes them , or eates them up ; that is , out of the Churches , according to Rev. 11.5 . If any man will hurt them , fire proceedeth out of their mouthes and devoureth him . If any man dare to wrong them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or to deale injuriously or unjustly with them , he must in this manner be killed . Now all the Saints ( and so the Churches ) are such witnesses , and out of their mouthes , by their prayers , and powerfull breathings , which will admit of no deniall , they can conquer and consume their greatest adversaries . Besides , the enemy hath not that like advantage against us , when we are linked , as when we are alone . As it is said , that Siculus ( being on his Death-bed ) bid his Sons bring a Quiver of Arrowes , and being brought , would have them breake them altogether in the Quiver , but they could not conquer them , though they all tried ; then he bids them breake them asunder one by one , which was soone done . So ( sayes he ) my Sons , if yee 'le breake asunder , yee 'le be broken easily , and throwne aside ; but if yee unite , none can conquer you ; as long as yee live together in one , yee will be too hard for every one . So also in a Faggot of Wood , there is no breaking the whole together ; but to take out stick after stick , that wil make it easie to get the mastery of the whole . Thus the Saints united together into one , will be too hard for all the world , but otherwise the world will have the advantage , and they may be easily broken , and scattered about with stormes ; so when they carrie on Gods cause with one shoulder , and by one consent , according to Zeph. 3.9 . it goes on in post , and against all oppositions . For as Mathematicians say , the strait line is alwayes weakest , but the circle is the strongest , and holds ; so the Saints in Fellowship are strongest , and hold best , because one is injoynted into another ; and thus the Saints ought unanimously and joyntly to contest together for the truth , Jude ver . 3. and joyntly to labour together in , and for the Gospel , 2 Cor. 6.1 . and joyntly to put forth together , for the purity , priviledges , orders , and ordinances of Jesus Christ , Gal. 5.1 . and joyntly to receive together reproaches and wrongs , Heb. 10.33 . Gal. 6.2 . 2 Cor. 12.26 . 2 Tim. 1.16 . and joyntly to refuse subjection to any persons , principles , or practises , contrary to the word of truth ; and thus by their joynt powers , opposers will be repulsed to their shame , and losse ; and by their joynt-prayers heaven is taken by violence , and the Lord is overcome , Acts 12.5 . by their joynt-praises , and shoutings of joy , the Heavens and Earth filled with ravishing melody and Musick , Rev 14.2 . As the many beames of the Sunne contracted into a little Burning-glasse doe glow , and burne with abundance more light , life , and strength ; so Saints united doe ; Yea moreover , as one Member , or the Arme can act not only by its owne , but also by the strength of the whole body , to which it is united , ( according to the bodies ability ; ) even so a Saint embodied may wrastle with God , and against a sinne , &c. by the strength of the whole , besides his owne , as hereafter will appeare . But thus much for the reasons , though I might have added more . Vse . By all that hath been penned upon this point it appeares plainly , that Parish-Churches have not the forme , nor the face of a true Church of Christ , according to Gospel-order ; for they have none of this union , fellowship , or injoynting into one . The Devill hath set his black and fowle cloven-foot of divisions and dissensions in every Parish upon the earth ; yet the God of this world , the Prince of Parishes hath blinded their eyes , and they will not beleeve , 2 Cor. 4.4 . O what persecutions of the Saints , oppositions of Christs ordinances ! Menaces against his Ministers ! what desperate Oathes ! devillish cursing ! horrible lying ! detestable libelling ! monstrous malice ! palpable cheating ! and unsufferable slanders ! yea and what not is in every Parish ? and what is the reason ? read what Christ saith , Joh. 8.23 . Yee are from beneath , but I am ( and my wayes are , and worship is ) from above , yee are of this world , but I am not of this world . And as Rev. 9.1 , 2 , 3 , 4 , &c. out of the bottomlesse pit arose smoake , as the smoake of a great furnace , the Sun and Ayre were darkned by reason of the smoake , and out of the smoake came Locusts , and unto them was given power as the Scorpions of the earth have power ; and it was commanded them that they should not hurt any green thing ( a Saint in his viridity full of sap , and in the spring ) neither any tree ( a flourishing Saint in his virility and well grown , ) Psal. 1.3 . Psal. 52.8 . Psal. 92.12 . Jer. 17.8 . but only such men as have not the seale of God in their fore-heads . These Locusts of Hell , these Aegyptian plagues ( which have Scorpion-stings in their tayles , ver . 10. whilst the fairest out-side and faces of men , ver . 7. yet are ever running and ready for battle , ver . 7. ver . 9. ) have seised upon the spirits of many men more ridged then religious , and they doe eate them up . See but what hot contentions , Suits at Law , Plots to doe mischiefe , desires to persecute the people of God , devices to make them odious among men , Jer. 18.18 . and what not ? came along with this Soule-comfortlesse , bottomlesse-pit smoake , when your Parishes were constituted ? and tell me then , if Pharoahs leane ill-favoured Kine doe not eate up the fat ! Gen. 41. and if the withered wild blasted eares doe not devoure the full and faire eares ! See if ( as yet ) amongst many the Magicians rods doe not turne Serpents , and seek to eate up Aarons , though Aarons shal devoure theirs ere long , and Truth shall triumph over errours , Christ over Antichrist , Faith over fallacies , maugre all their malicious & mischievous dispositions and oppositions ; and their water shal be turned into bloud speedily , and all their Fish shall dye , that swim now in their Elements , and croaking Froggs shall cry in every place , I meane them that give now and then a little leape ( and that is all upward , and such ( will ) also dye , and then their dust shall be turned into Lice , and their pleasures to plagues ; then boyles and blaines , their contagion and corruption shall appeare to all , whilst the Lords owne Israel , and Saints shall be safe and free . This shall bee shortly : but in the interim how Parishes swarme with Egyptian flyes , let wise men judge , whilst Serpents lye by the way-side , Gen. 49.17 . and bite us , or rather ( backbite us ) before we are aware , not openly ( in our sight ) but crookedly , and craftily , treacherously , and behinde us . Dublin hath the most of this Tribe of Dan that ever I met with . Moreover many an Adullamite , Gen. 38.20 . might wee finde here in this City , for if their occupations were but printed upon their foreheads ( as some of them have full foreheads ) wee should heare and see their trading and delight is to serve an ill-master , and to runne upon ill arrands , to cog , to carry tales , to dissemble , lye , and flatter , and to have faire faces ( as of men ) but to sting as Serpents and Scorpions , being bound to hurt the Innocent , and harmelesse ones . But I say no more , only that such Parishes fal infinitly short of the true Forme of true Churches of Christ ; and I can confidently assert , such Synagogues , as I said , matter-lesse and form-lesse ; or if some fit matter may bee found amongst them , yet they are but as the Philosophers say ( of the earth , when it was a Chaos , and without forme ) materia ( prima ) informis , sine formâ & normâ , the first matter , which is without forme and order ; and which is ( semper passiva , sayes Tho. Aquin. 1.54.3.3 . ) to suffer another nature and workmanship , Eph. 2.10 . till then , wee may say of them as in Zeph. 2.15 . How are they become a desolation , and a place for beasts to lye downe in ? And why so ? ( as Mayer sayes ) but because no difference is put betwixt the righteous and the wicked , therefore it follows , every one that passes by , shall hisse and wag his hand ; and Zeph. 3.1 . Woe to her that is filthy , &c. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or provoking and disobedient ; such are your Parish-Churches ? And they put mee in minde of that place in the hot sands of Africa , where wilde beasts of all sorts meet together to drinke , and there are the strangest monsters got ; whence the Proverb is , Africa aliquid apportat novi . And so in Parish Churches , all sorts meet , and many monsters are made , by reason of such who are not fit for civill society , much lesse for Saints . And a Heathen said , Qui aequo animo malis immiscetur , malus est ; he must needs be bad that likes and allows of such a mixture : And I might also mention the saying of one , That as often as he had been among such men , hee returned home lesse a man then he was before : Wherefore common rules of reason may dictate this doctrine to us . The Lacedemonians would enquire of the carriage of their children , by the condition of their Play-fellowes ; And as Socrates said to Alcibiades ( the Parragon of beauty ) I feare not thee , but thy companions ; so may wee say to some honest men . And indeed it is a sad thing : for will the loyall wife still keep that company which her husband dislikes ? sheep lose wool , that will keep in the wildernesse among the bushes ; so doe men ( be they ever so good ) lose much that will continue in Parish-Churches , which are upon their destiny , being too old to live longer : for the Lord will discover their filthinesse , their whoredomes , their Idolatries , and abominations , even unto their Lovers , and they shall loath them . But the Bramble of Rome , which hath brought so many unto obedience , shall be burnt up , and a strong voyce shall say , Rev. 18.2 . Babylon is fallen , is fallen , and is become an habitation of Devils , and the hold of every foule spirit , and a cage of every uncleane ( and hatefull ) bird : and verse 9.11.16.18 . And then the Kings and people , and Merchants and Ship-masters that have traded with her from time to time , and have had of her commodities to carry to other Nations , and have brought away of her Trumperies and Traditions , will h●wle and lament , and yet stand a far off for fear of her torments , verse 15. Wherefore come out of her my people , Come out of her , and vers . 4. which is the last word I have to speak upon this part of the Forme , to intreat you all for the Lords sake , and for your soules sake , to separate from ( as before ) all Parochiall and Popish worship , and wayes of Babylon , and come hither : — harke — how Christ beckens thee ( poore soule ! ) into Zion to dwell with him there in his Discipline , and Tabernacles , Psal. 67.2 . there is beauty , Isa. 52.1 , 2. there is power , Isa. 40.29 . there is his presence , Isa. 4.5 . there is deliverance , Isa. 54.17 . there is pleasure and joy , Psal. 46.3 , 4. there is plenty , Isa. 25.6 . and peace , Isa. 48.18 . and blessednesse , Psal. 56.4 . and salvation , Isa. 46.13 . What can yee aske for more ? How can yee then acquiesce in such a carnall corrupt Church-state ? mingled with more visibly ungodly , then visibly godly ? If wee mingle bright and rusty mettal together , the rusty will not become bright , but the bright rusty ; and thus a rusty companion ( saith Seneca ) rubbeth some of his rust upon a man that is honest , and faire-conditioned , civill , and well-given ; but the honest man cannot make the other any better , or brighter . As a weake eye is not strengthned by looking on a strong eye , but on the contrary , a strong may water by looking on a watry eye ; the sound man may lose his health by lying with the sicke ; So I say , it is dangerous , and ( doubtlesse ) a provocation to the Lord , and a tempting him in the Wildernesse , to continue yet in communion with such mixed multitudes in Parish Churches , whereby wee grow worse and worse ; As a good horse put into the Teame among a company of Jades , doth but learne to shuttle , and become heady and untoward ; and so such as will have communion with the multitudes , learne many ill-favoured tricks , and are made the more obstinate and untoward ; but for shame let us haste in to the Lords Sanctuary , and enter into the communion of Saints . The least small coale raked up in ashes will live long , and so will the least Saint , and the least grace bee kept up , and nourished in the true Churches of Christ ; which will bee ( it is likely ) extinguished , whilst they are out of them , and not wrapped up , and kept warme in them . Wherefore it will bee our continuall comfort to enter into such communion ; for I can name some that have been in abundance of doubts , troubles , suspense and uncertainty , till they were well informed and fully satisfied of this way by the word and spirit , and ever since their soules have been swallowed up in divine solace . As Archimedes that matchlesse Mathematician , after he had hammered his braines about a difficult conclusion , leaped , and danced , and cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have found it , I have found it ; ( so as Mr. Hoskins hath it ) the Saints cry out , We have found him , We have found him ; Wee have found Christ in his Ordinances , Christ in his Spirit , Christ in his graces , Christ in his Churches , Christ in his Doctrine , Christ in his Discipline ; Wee have found him , Wee have found him ( but yet nothing to what is to come . ) Thus far for the seventh Chapter . CHAP. VIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cisse . The third part of the second part of the Forme , viz. Saints separate , and gathered into one body as before , are a true Church of Christ for matter and forme ; and every such particular Church hath as full compleat power as any , without the least subordination , power , or authority of any Church whatsoever . THrough the grace of Christ ( the Head and Husband of his Spouse his Church ) we have handled the Faire Forme of the true Church of Christ , being very beautifull and faire , having Doves eyes ( i. e. such as are the able discerning and directing members of the Church , faire , full , clear , as Num. 10.31 . and chaste , and ever ( as it were ) glazed with teares ) and having comely haire , i. e. the ornament of her head ( who is Christ ) thus are all the Saints , and sincere beleevers to their Lord Christ , an ornament ( and a glory to him , Isa ▪ 43.7 . ) such as hang ( dependingly ) upon him , their Head ( not else , Col. 2.19 . ) being nourished by him , and growing from him , and very smooth , neat , not rough , rugged , &c. that appeare from Mount Gilead , that is a pleasant and plenteous place , Jer. 22.6 . and signifies a witnesse or testimony , and so I take it , for then Saints appear loveliest , liveliest , longest , smoothest , and sweetest , from Mount Gilead , i. e. the Testimony of Christ , the witnesse of the Spirit , and the Word , and Scriptures truth , and Ordinances which do beare the Testimony of Christ , when their soules are satisfied as in pleasant and plenteous places . Gilead is mine , Psal. 60.7 . and Manasseh is mine , &c. Furthermore , her Teeth are like a flocke of sheep that are even shorne , which came up from the washing bearing Twins , &c. Cant. 4.2 . Cant. 6.6 . in the Chaldee it is , thy Priests and Levites . For Teeth are such as the Church eats with , chews , digests , and divides by , and receives for the use of the whole body ; and I beleeve her Ministers must be such , who receive , eat , chew , feed , digest , and divide the word of God ; and all that is hardest of digestion , for the the rest of the people and Saints service , to the capacities , and for the concoction of all the body . But they are even , i. e. not one longer , nor one shorter , which would bee both uncomely and hurtfull , but they must bee all even , and equall , and Brethren , Matth. 20.25 , 26 , 27. not one higher , nor one lower then another , which would also be an hindrance to the bodies welfare , for then they would be wanting , or at least hindring in the use of feeding and chewing for the Church . Away with Rabbies , for yee are all brethren , there is no superiority nor subordination to be suffered in Christs Church by way of Dominion , which is the point I am now upon ; For they must bee all equall , and even-shorne , as come up from the washing , that is , white and lovely , comely , and cleane purged , and purified , and fairly washed ( never more need then now that the Sons of Levi be purged with Fullers Sope ) so that as some ( already ) have been rubbed hard , over and over , and are at last shorne , and come up out of the washing bearing Twins , being fruitfull , and bringing forth ( as Ewes ) though with hazard and hardship ; and as Teeth even set in the gums doe give a good decorum , and both rankes in each jaw full and faire , are of excellent use , and exceeding comely , so ought they to bee in , and to the Church of Christ , that others beholding their good orders may rejoyce , Col. 2.5 . of all men ( also ) they must not bee harren , but bearing-twins . Besides her lips are like a thred of Scarlet ; Metonymically manifesting the excellency of the Doctrine of Christ , which comes from her lips unto others , Zeph. 3.9 . which is described first , from the matter most excellent , first deeply dyed in the blood of Christ , 1 Cor. 1.17 . Secondly , being most pure and high-prized , Lev. 14.14 . Thirdly , Lively and lovely , Cant. 5.16 . Joh. 17.3 . and for the Temples use . Secondly , from the Forme like a thread that is well woven , strongly twisted , and finely , and freely spun out by the Spirit of God , 1 Cor. 2.4.12 . being very fine , thin , subtle , pure , and of a most divine substance , and also ( as the Churches haire-lace ) being to binde up the people of God , to , and about their Head , viz. Jesus Christ : And her speech is comely , i. e. lovely , gracious , sweet , and desirable , as in Eccles. 12.9 , 10 , 11. Prov. 16.23 , 24. therefore in Hebrew Navah , is , being very amiable ; so are the Scriptures full of lovely mysteries , lively histories , triumphing truths , comforting counsels , and counselling comforts . Her temples are like a peece of Pomegrannet . The Temples are those between the eyes and ears , which the Chaldee calls the Kings Governours , and Keepers of Israel ; but I meane , such as are high in Christ their Head ; through which runne many vitall veynes , for , and into the body , and such ought all over-seeing , and directing , governing , and guiding-Elders , to bee like a peece of Pomegrannet ( i. e. frustum , or fragmen ) a crust , or fragment broken off , which is over - full and flowing over with juice , sirrup , and sweetnesse , &c. in the sight of all ; and besides , this shews the benefit of this Church-Discipline , and more then ( meer ) Ecclesiasticall politie that I speake of , being abounding in ju●cie sirrups , and sweet savours to the meanest and most despised Saint ; for although there may bee an outward sharpnesse to the flesh , yet there is an unspeakable inward sweetnesse , and spirituall solaces to the soule to bee had here , and to be got in this Government , as will appeare hereafter : but besides , like the Pomegrannet which is full of sweet seed , odoriferous graines , well united together , and gathered into one body , every one in order pointing up to the Crown ; so is this Gospel-government full of sweet juyce , and sappy seeds ( or Saints ) well-coloured , and all in order pressing after the same perfection , and verticall point of glory , being gathered together into one distinct body . But to delineate her beauty more at large . Her necke is like the Tower of David ( sayes the Text ) builded for an A●mory , wherein hang the bucklers and shields of mighty men . The Neck is that part between the head and body , and united to both , and is of necessity , through which passes , and repasses whatsoever is usefull for both to the nourishment of both , and each in , and by other . Now I am of opinion the Ordinances doe thus , and are ( as the necke between the Head and body ) between Christ and people to bring both into union , and into ( unseparable ) fellowship , as Heb. 8.10 . by the Spirit ; so that both the head and body may be nourished through them , they as conveyances of the vitals to the Animals , and of the Animals to the vitals , that the one may be refreshed by the other , and all be by a mutuall and redaman●ine love ( which is the life of union ) so that through this Necke the body is abundantly nourished by the vital spirits from the Head , I mean by the sanctifying and saving ( so called ) graces of the same Spirit in Christ our Head ; those then that despise Christs Ordinances doe ( as much as in them lyes ) behead the Church of Christ ; A cruell Act ! Have a care ! But then like the Tower ( Migdall , great and strong ) of David , Nehem 3.19.25 . 2 Sam. 5.8 , 9. an Armory ( the word is Thalpiioh of Thalah to hang , and Piioh , sharp two edged weapons ) to hang swords in , the two edged sword of the Spirit hangs there often , and the soules bucklers and shields of Defence are ( ordinarily ) found in this Armory of the Churches , and Helmets , and Head-peeces , and Breast-plates , and what not , for every Souldier of Christs under his Banner , and Command ; for the Church is to be in a bitter warfare continually ; and let a Saint but come hither , bee he of what size soever , hee may bee armed out of this Armory of the Churches ; yea the stoutest Champions that march against Christs enemies . Furthermore , for her two breasts , they are like two young Roes twins , which feed among the Lillies . Her Breasts are both an Ornament , as Ezek. 16.7 . and for use necessary , Isa. 66.11 . and indeed to take the two Testaments , so called , they are both an Ornament , and of necessary use to all the Churches of Christ , though some ( for whom my heart akes ) I feare runne the folly and madnesse of that malicious Apostate , who called the Bible a Bawble , but hee proved a Babel . The truth is , these Breasts swell with sweet milke , and consolations doe drop out againe even for the Babes ( that are weake ) Isa. 66.11 . 1 Pet. 2.2 . they are full in deed of what is absolutely cherishing to the Churches Children , and therein are many precious promises , and sweet truths ( easily ) to be digested by such babes as doe eagerly hunger , call and cry for them , laying full hold on them , drawing and sucking much sweetnesse out of them , which are as Twins , being both borne of one , out of one spirit , and for one end , and from one God. 2 Tim. 3.16 . but I had rather read them the Word and Spirit , feeding among Lillies . For so are Saints white , pure , pleasant , lovely , living best in low vallies , and well moystned at their root , and such are fond ( to sucke from them as before , and ) to entertaine them ; and as Moulin once said , that in the times of Persecutions , whilst they burnt us for reading of the Scriptures , we burnt to be reading of them . But thus I have ( beyond my intention ) examined this Epithalmion which is sung in specie , and paints out ( Prophetically ) the picture of a true Church called into Gospel government , and that upon the breaking of the morning Sunne , and the day springing from on high , ver . 6. for then it followes , thou art all faire my Love. Now in this description her beauty being discovered so eminently , from her most visible Members , it needeth not to speake of more then such as are most conspicuous to the eyes of all at this present . But to proceed to the second part of this part of the Forme , which is ; That every particular Church of Christ , gathered together into one Body , according to Gospel-order ( as before ) hath as free , as full , and as compleat a Church-power ; and Authority , to order all affaires within her owne body , as any Church whatsoever , excluding all sorts of Superiority , that may be ( possibly ) claimed in point of Church-power ; and that par in parem non habet imperium , equall Sisters have equall powers and priviledges , will be proved an undeniable truth . In the progresse of which I beleeve I shall ( much ) use Mr. Bartlets method ( as my memory wil admit me ( for I have no other Booke of his then my breast at present ) see in Rev. chap. 2. & chap. 3. the seven Churches of Asia ; and we finde a full and an alike power in every particular Church of Christ ; therefore in chap. 2.2 . to the Church of Ephesus , the Spirit sayes , Thou canst not beare them which are evill , and thou hast tried them which say they are Apostles , and are not , and thou hast found them lyars , &c. To this Church of Ephesus ( sayes Perkins in loc . ) God gave a full Juridicall power either to admit , or keep out , examine , or cast out ; suspend , or what not ? that was needfull in any true Church of Christ. So in ver . 14. To the Church of Pergamus , I have a few things against thee , for suffering them that hold the Doctrine of Balaam . So in ver . 15. And that thou hast them that hold the Doctrine of the Nicolaitans , which thing I hate ; and thus in ver . 20. to the Church of Thyatira for suffering that woman Jezebell , which calleth her selfe a Prophetesse to teach , and seduce , &c. Now , why should God lay these sins to their charge ? were it not in their power ( within themselves ) to reforme , and remedy ? and how could they have power to take in some , or to cast out any ; to excommunicate such seducers and sinners as these , were it not Gods last Will and Testament ? and to cleare this further , yee may marke this , that Christ blames not any one Church for the sins suffered in another , not the Church of Sardis , for the sins of Laodicea , nor of Laodicea for the sins of Pergamus , nor Pergamus for the sins of Thyatira , &c. but every one for their owne sinnes , because God gave each of them so plenary a power ( and all alike ) for suppressing sin , suspending persons , excluding offenders , and keeping of good and Gospel-order . And there is great reason for it , for without this authority no Church could continue a Church , and all the reasons alledged to the contrary are disallowed and invalid ; which being so observeable in these seven Churches , it seemes evidently Independency was then Orthodox ; that is , such a sort of Independent Discipline as is here handled ; to wit , that one Church hath no dependency upon another , but hath as absolute a power as any other whatsoever , without subjection , or subordination . Besides , in all the Epistles of the Apostles written to Churches ; they write to Churches , as distinct Churches , without dependency upon any but Jesus Christ , their head , King , and Law-giver , Acts 15.22 . 1 Cor. 5.4 , 5. 1 Cor. 14.33 . Rom. 16.1 . Col. 1.2 . being all ( equally ) the Body of Christ , Col. 1.24 . the Spouse of Christ , Ephes. 5.24 , 25. all being ( equally ) Queens , and Sarahs ( as Mr. Cotton sayes ) none Hagars or Concubines , Gal. 4.26.31 . all being alike Sisters of one Mother , and none Servants , or Slaves , Cant. 8.8 . all of them being Candlesticks of the same make and Metals , amongst whom Christ equally walketh , Revel . 1.12 . Revel . 2.1 . or alike branches of the same one Candlestick , and beames of the same Sunne , and streames of the same Fountaine , and branches of the same Vine , and so they are equall in all things , all having equall and like power of opening and shutting , binding and loosing , Mat. 16.16 . admitting of Members , Acts 9.26 . Deut. 1.13 . Acts 6.23 . Acts 14.23 . trying the suspected , Revel . 2.2 . choosing their own Officers , Act. 1.15.26 . and Deut. 1.13 . Acts 6.2.3 . Acts 14.23 , &c. and of administring Censures , Mat. 18.17 , 18. 1 Cor. 5.4.5 . or re-admitting , or rather receiving , 2 Cor. 2.5.6 . and in case the Elders be appointed by the Church to execute their Decree , yet it is ( in ordine ad ecclesiam ) with reference to the Body , the power being theirs ; so as that eminent man Doctor Whitaker ( De contig . quest . 5. pag. 178 , &c. ) affirmes , all Church-power principally to appertaine to the whole Body ; and to her Officers , but accidentally , and as occasion serves ( as cum aliqua virtus duobus inest , uni essentialiter , alteri accidentaliter ) by many faithfull arguments ; and he instances in the heat in water , or iron , which is in the fire first , and essentially , and then comes into the water or iron , or the like . And in Fulk , contr . Rhemist . in 1 Cor. 5.4 , 5. we finde him full for this , Sect. 3. and he quotes Musculus , Calvin , Zanchy , and others to beare witnesse with him , that the whole power is the Churches , which she can give out , and take in , though she may ( if need be ) referre the execution of it to her Officers , they doing it faithfully , not in their owne power , and according to their owne wills , but hers . Pareus I remember in the same place sayes plainely , that it is a currant peece of Popery , to apply the power of the whole to one or other , as their owne ; which is an old usurpation of the Popes , and therefore sayes he , 1 Cor. 5.4 . with the power of our Lord Jesus , &c. power , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , does there intend the execution of Church-power , as well as the power and authority it selfe , which is absolutely the Churches , although Paul was the mouth of the Church to declare it ; and sadly does he lament the Churches neglect of her Office in this kinde , fearing lest thereby she should be abused ( as she hath been abundantly ) and become a mixt company , which he complaines of highly . Thus Dudley Fenner in his Treatise De sacra Theologia ( a pretty peice ) lib. 7. sayes , &c. Thus that honest old Cartwright in his reply to Whitgift , pag. 184. sayes , Paul knew the rule of Christ well enough , in Mat. 18. when he commanded and communicated the power of excommunication , and Church-censures to the whole body , 1 Cor. 5.2 . 2 Cor. 2. it being the Churches , and not in the Ministers or Officers power , which he proves out of Cyprian , &c. But I should not here needed to have heaped up such Testimonies of great , grave and learned Writers , were it not to stop the mouths of that spirit of malice , and spight of men which belches out bug-beare words against the way of Christ and order of the Gospel , and who please to be confirmed in this point may peruse , Mr. Cottons Keyes , Mr. Bartlets Modell , Mr. Hookers Survey of Discipline , with many others that may carry more authority with them then I can , to convince others , by whom ( through Gods grace ) I received speciall satisfaction , who have gathered out the Testimony of the most learned , eminent , able , and famous men of many generations to bee of this judgement of Churches equality or fulnesse of power within their owne bodies ; so that it is not a new , singular , and upstart opinion , as our Adversaries say . Besides , it is all the reason that can be , they be all alike , having all alike but one Head , Col. 1.18 . Eph. 5.23 . as will appeare hereafter , and he being a Head ( alike ) unto all , and being alike unto every Church of Christ , King and Lawgiver , Jam. 4.12 . there being no other , all which might ( methinks besides all the Prophesies , the Precepts , the Primitive Practises , and equall Priviledges of all Churches ) bee enough to pull downe all topping power , to justle aside superiority , and that Popish usurpation of subordination , and throw it into the dust or smoaking pit from whence it came ; And call up for a Co-ordinate and equall power to stand in the stead . But because this is the mainest Doctrine of difference , between the Presbyterian Discipline , and ours , I speake the more amply upon it , and shall take my liberty in the ensuing Uses ; but must say in the mean time that God abhors that haughtinesse and ambition of spirit , which mounts up like a Prelate , whether in one or other : And indeed it hath appeared in Popery , Episcopacy , Presbytery , and so will ; that all Prelaticall Discipline is condemned of old , and the higher it gets up the Ladder , the nigher it is to its end , and the likelier to bee turned off , and into the darke world . How many worthlesse men like Apes and Monkies will not bee quiet till they have got up to the top of the house , and when they are there , what doe they but make mowes , and faces at Passengers , fling off the Tiles , and play such like ridiculous and mischievous feats ? And indeed , I doe not know how to excuse them that are so covetous and ambitious to bee Pastors and Teachers in the Independent Churches , and when they get in , they are like little Lords , and not as servants to all ; and I sadly feare it , that more have sought for it then can performe it , or then know what a Cure belongs to it . How many have Caesars heart of pride ( and may have his end ) who said hee had rather bee first in the least Village , then second in the greatest : and how many like Psap●on teach the Birds ( that are at their beck ) to call them ( as they did him , Magnus Deus ) rather Gods then Men , and to have their persons in admiration , and to make them follow them , as Dogs follow their Masters , for feare of being cast out of doores upon their anger . O sad ! Sed altitudo non est valida , sayes Chrysost. 20. in Epist. ad Rom. This cannot last long . How many Townes , Houses , Cities have been burnt to ashes by such sooty exalted Chimnies ? ( wherein all the soot of the house may be found for the most part ) who like Lords must over-looke all the rest ? How many are they that like the Worm-wood stalke ( and Starre ) grow the bigger , the bitterer ? I speake of such as would be highest , and be like a Counter , that ( in account ) lyes for a hundred at least , when alas , we should study to be lowest , as the best Corne in the Fanne , and the soundest lyes next the bosome , and in the bottome , but the Chaffe will be above ; But the Lord abhorres them ; and in the Law his Sacrifices were no● Lions , but Lambs , not Eagles , use 1 but Doves , and in the Gospel , the first shall be last . I remember the Cynick coming into the Kings Chamber of presence gloriously hung , looking where to spit , at last spit in the Kings face , saying , It was fit he should spit in the foulest place ; so will God one day spit on the face of Prided Presbytery and Prelacy . Vse 1. But in the first place , it is plaine then that your Parishes are false-Churches in this part of the Forme ; for their constitution consists in a dependency upon other Churches Cathedrall to them , and they are ( by their Cannons and Institutions ) to be in subjection to an universall , visible , Nationall , and Diocesan Church , which blunt Zuinglius calls devillish , proud , and Popish arrogancy , for any to claime any right , rule , power , or superiority over any Church of Christ whatsoever . Thus Keckerman , and Aretius both cry out upon it , and the latter in his Problemes produces Christ's prohibition of upper or superiour power to his Disciples and Apostles , Mar. 10 86. Luke 22.25 , &c. and sayes , none but Antichrist dares be so sawcy to usurpe it , it being the Throne which is set up for Christ's selfe in his Church . O then how dares the rigid Presbyterian be so red-hot for a Discipline ! as dangerous and destructive to Gospel-order as the other ! seeing Popery and Prelacie are ( termini convertibiles ) so nearly related to each other , that if Prelacy thus live , the Pope cannot dye ; and if nothing else , yet such kinds of Church-discipline would keep him up in his Chaire . For grant the Pope to be but ( holy ) Father , and Rome the holy Mother-Church , that may call her Daughter-Churches to account , and give them Orders , and Commands ; and will not this Doctrine keep up the Pope ? then let the wise judge ; and the selfe-same spirit of Prelacy had the Bishops , to Lord it over their Brethren , and to Canonize high Commission-Courts , thereby to call others to account , to lay their Commands and Lawes upon them , or else to punish them , being of the same nature ( though the name changed ) with the Popes power . And now such a proud Prelacy would the bitter Presbyterians promote tooth and naile , by setting up Classes , that thither peoples might make their appeales , and from them receive rules and orders , or else plagues , punishments , fines , or imprisonments ; and severall sorts of Classes they would set up , that men might appeale from one , and apply to another , from the particular to the Provinciall , from the Provinciall to the Nationall Classes , which are ( also ) of the same nature with the others , though their name be changed . But all are an abomination to the Lord , and what doe they but play petty Popes in their Convocations , Synods , Classes , &c. over Consciences by their tyrannies ? Antichrist thus exalts and boasts himselfe as God , 2 Thes. 2.4 . to take authority , to rule , to governe , and have dominion over the Churches of Christ in his high and traiterous usurpation ; wherefore I say againe , as long as this lives , Popery cannot dye . But this is sufficiently condemned and disproved , by all the rules that relate to Gospel-order in Gods Booke , being abundantly to be abominated by all Gospel-spirits ; for as good Master Burroughs against Edwards his Gangrena saith ( a little before he dyed ) we are freed from Jewish Paedagogies , and Nationall Church-wayes , and there is no Nationall Church , Officers , Offices , wayes , and worships , as the Jewes had ; neither is it enough to be Members of the Church , because borne of this , or that Nation . So Mr. Jacob in his reasons for Reformation , pag. 6.7 . and Cottons Keyes , p. 31. makes it appeare to be altogether without a warrant from the Word . But to what a monstrous height doth Ambition bring men unto ? shall we but see the eagernesse of Bishops ? ( before the Presbyterians ( so called ) though in a Scripture-sence we allow it ) how ( to be Civill Magistrates ) they waxed wanton and uncivill Ministers ? neglecting their duties ? and desirous of rule and power ? to be Justices of Peace ? to cast poore people into Prison , to put them into Pillories , and to kill them , to be Judges of Courts , to get the vaine Orders of the Garter , to be honoured by men , some of them titled most Honourable , Princely , and holy Grace , ( when God knows they had only the name of it ) and all of them saluted for Lords , and would sit as Barons in Civill Courts , which they know is contrary to their own old Canons which they accounted more of then the Scriptures ; but if it be unlawfull to alter , or change the bounds our Fathers have set , Prov. 22.28 . I am sure it is , to alter the limits the Lord hath set them , and to serve the Tables of Devils . Now what can be clearer then the rule set in such a case , Mat. 20.26 . Luk. 22.25 . Marke 10.41 . and how often Christ reproved , and repressed the rising desires of the Disciples , in but asking after , and disputing about greatnesse , who shall be greatest ? which he would not admit of by any meanes , it being after the manner of Gentiles ? O then , how Christ detested ( and I am sure yet does ) this Lording dominion in himselfe , or in his Saints ? he himselfe being their Servant , and Minister , washed their feet ; besides , the Apostle abhors it , in 2 Cor. 1. ult . and yet , O what a proud domineering spirit of Prelacy reigned in these ! Did not some Bishops goe with a great Guard in pomp to the Pulpit , with their Officers before them , and a great Mace carried in state , making Roome for my Lord to preach in his Rochet , and square Cap , leaning upon a Cushion of cloath of Gold ? but their pride hath a fall : Ah! but had it not been happy if another Generation had not ( next ) succeeded in usurping such Lording power ! I meane the Prelaticall Presbyterians . Those Olives , and Vines , and Fig-trees ( before very fat , sweet , and fruitfull ) have lost their lovelinesse , and former excellencies , and that meerly out of desire to Lord it too , as well as the Brambles did , Judg. 9.8 , 9 , 10 , 11. although in a Classicall way ( as they call it ) but this being so neare a kinne unto the other , hath met with the like destiny and destruction , and that Discipline proved but short-lived , according to the Proverbe of Fraud and Frost , &c. for it never thrived , and began to be too proud at the first , as soon as ever it stepped into the Chaire . Besides , as their Lording Classes are not Classicall , or warrantable in the Word , neither are their Synods , or ( commanding ) Convocations , to order and make Directories for Christ's Churches , of Divine right , what assemblies are more mischievous ( as they have been hitherto ) to the Saints of Christ ? especially when they would exercise Lordship and Dominion , Soveraignty and authority over their Brethren , or over any Church of Christ as they have done ? most cruelly confining men to their judgements against their consciences , or else crushing them for their consciences ; much like the Bed in Isa. 28.20 . which is shorter then a man can stretch himselfe on . Now if a man lye not even with them , and but ever so out-reaches their reason , judgements , or opinions , he must ( presently ) be punished , and cut shorter ; as the Giant , that in the High-way seized upon all Passengers , and carried them home to his Bed , and those that were not long enough to lye even with his owne length , and the length of his Bed , he by some most bitter and fatall engines or wracks , would rend them out , and draw so one joynt from another , that by most lamentable tortures he would teare them out to that length ; but in case any were too long for his Bed , and his length , he would cut off their leggs till he had made them fit for his humour and fancy . But this is a most monstrous tyranny in men , to wrack and torture consciences , and say too it is for Christ's sake , either to rend or wracke them out , or else to command and cut them off ; ( if beyond them ) to make them even with their owne length and height in their opinions and practises . ) But these Mothers children that are angry with us , and would set us to keep strange Vineyards , and these Brethren that have hated us , and cast us out for Christ his sake ( as they say ) and said , let the Lord be glorified , shall be ashamed when the Lord shall appeare to be our joy . See Isa. 66.5 . for the Lord 's designe in these dayes is to pull downe such as are incensed against the Saints , Isa. 41.11 . and thus saith the Lord , Ezek. 35.21 , 22. Because yee have thrust them with side and with shoulder , and pusht all the diseased with your hornes , till yee have scattered them abroad ; therefore will I save my flocke , and they shall be no more a prey . So in Jer. 30.16 . All that devoure them shall be devoured , and all thy adversaries shall be captives , and they that spoyled thee shall be made a spoile , and all that prey upon thee will I give for a prey ; for I will restore health unto thee , and heale thee of thy wounds , because they called thee an outcast , saying , This is Zion whom no man seekes after , &c. For it must be , that every plant which the Father hath not 〈◊〉 Mat. 15.13 . Jo. 15.2 . shall be rooted out ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or pulled up by the roots ) so shall Synods downe , for so much as they usurpe Dominion ; but in some case ( as we consider hereafter ) that the Elders appointed by their Churches doe meet together , to conferre , to assist , and counsell ( not to command ) we can consent unto , and are confident that it is very warrantable by the Word ; and Mr. Parker I remember in his Church-polity proves by many pregnant Arguments from undeniable Scriptures and Writers ( Orthodox so called ) and unanswerable reasons , how every Church hath an equall and absolute power without appealing ; and that Synods , Courts , ( or Commissionated Classes ) have not the least power over any Church of Christ , to command or rule ; only ( at most ) to admonish , counsell , and advise ; and it is without a warrant , and but a barren branch , an ill plant , and beyond the bounds of Christ to exercise any such authority ; we shal be more large in this afterwards ; but yet see honest Mr. Burroughs in his Heart-divisions , cap. 22. who cleares it up to any capacity under severall considerations , as that the extent of Juridicall power must be by institution as well as the power it selfe , and that all power receives its limits and extents ( in Church or State Discipline ) from the same Authority , whence it first had its originall institution ; which is undeniable , undoubted , and infallible truth . Now let our Brethren but show their Magna Charta , or proofe out of Gods Word , for that power they would usurpe over the Saints or Churches by Synods , or over any Church of Christ by any Classes whatsoever , and we will freely beare it ; or else let none presume so to oppresse the Saints by Convocations , to command and controule any Church of Christ , or to wracke any conscientious Christians , or to persecute them by reproaches , wrongs , punishments , or the like , as cannot crouch to their Crosse , or cruell Judgements , which is , to put a yoke upon their neckes , which neither we , nor our fathers were able to beare , Acts 15.10 . Obj. Yea , we can quickly prove it by Scripture , but turne to Acts 15. and you shall finde that appeales were made to the Church of Jerusalem . Answ. This is the Master-objection that can be brought against this Doctrine of Gospel-order , which is so often and ablely answered ( I thinke ) by all that have penned on this subject , as that I need not to answer any thing unto it : yet seeing it is so propounded , I pray you marke in that Chapter , Appeals are not made to the Church of Jerusalem , as if they had command over any Church to rule them , or set them a Directory of Church-government , how they should practise , &c. no , but onely to advise and counsell them as a Sister-Church , and as one of a sounder judgement , and of longer and riper , and safer experiences . Secondly , Besides , the application made to Jerusalem was not about Church-government ; or for instructions from them on that account , but it was about a difference , that arose among some who were set for Circumcision after the manner of Moses , whether that might be , or no ? what they ( who were of more established , and better-setled judgements ) thought of that matter , which some held so needfull , verse 1 , 2 , 4 , 5. Thirdly , It appears in verse 2. in that they determined , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , chose and approved of Paul and Barnabas upon that arrand , it was not ( jure divin● ) of absolute necessity to appeale , or rather apply thither , nor yet did they doe it , as to an higher power ( as was answered in the first ) as if they had any Dominion over their faith , but only as helpers of their joy , 2 Cor. 1. ult . Fourthly , But should we grant it ( which wee will not as long as our Buckler holds whole ) but should wee , they would bee but little the better for it ; for consider who they were , were they not the Apostles ? men ? extraordinarily enabled ? and can any ( now ) say so ? and with such confidence ? as verse 28. for it seemeth good to the Holy Ghost , and to us , &c. without high presumption ? But , Fifthly , This helps not one jot the Presbyterian , or Prelacy , nor adds an hairs breadth to their Discipline , or Doctrine : for wee finde in verse 22. It pleased the Apostles and Elders with the whole Church to send , &c. the whole Church had the knowledge of it , and their voting in it ; and the Apostles and Elders did not answer on their owne heads , but the Church consented to it , and concluded it ; which is contrary to the Presbyterian judgement and practises , who will have the Elders alone to be a power and authority enough , without the rest of the Church , which is contrary to rule ; besides the ill consequences of it , which I shall speake unto hereafter in the third Booke , and which is a giving of an absolute power to such ( which makes them Lord it ) who are to have but a derivative power , and are but servants at best . But thus that objection is ( I hope ) sufficiently answered . Another . Object . But is it so ! hath no one Church , power over another ? why then ? how can a Church bee reformed , that erres in doctrine or practise ? Answ. There must be spirituall helps against spiritual evills , and the weapons of our warfare are not carnall ; here is no need of the worlds powers , which I shall shew hereafter ; but we must make use of Christs-rules , which are cleare in this case . Consider in an erring Church either a part or the whole is corrupt and adulterate , if onely a part , then the sound part must admonish , convince and reforme their erring brethren if they bee able ; but in case they cannot doe it , then they may send for the assistance of a Sister-Church , as Antioch did , Act. 15.2 . But if so bee it be the whole Church erres , then looke how an ( equall ) brother in one body is to deale with another , according to the same rule of Matth. 18.15 , 16 , 17. and by proportion is an equall Sister-Church to deale with another , for although one Church is not subject , or subordinate unto another ( neither is one brother to another ) yet one Church is co-ordinate , and hath a like power with another ( and so hath one Brother with another ) so that as in brotherly-love and communion , one brother admonishes , reproves , exhorts , convinces another ; and if there be no helpe for it , declares the brothers offence in publike , and may in time and order according to rule withdraw from him , as in 2 Thess. 3.6 . thus may , and must one Church ( in sisterly love and communion ) deale with another ; as to enquire into the nature of the errours or offence given by an erring Church unto her , to know the Truth , Deut. 13 , 14. and not to proceed upon bare reports , Exod. 23.1 , 2. which yee shall not raise , or not receive ; for it may be read both wayes ; then may the Church send Letters or Messengers to that erring-Church to admonish , exhort , reprove , and convince , if she hears they have gained their Sister-Church ; but if shee refuses to be reformed , then that Church may take one or two Churches more to assist her . But if she resist admonition , and all means that bee used by prayers , fastings , intreatings , perswasions , reproofes , and all , then all the Churches about appoint to meet , and by the word of God reprove the errours , and if they finde her obstinate , then all other Churches are to withdraw from her , 2 Tim. 16 , 17. Tit. 3.10 , 11. and declare against those errours , and no longer to hold them a Communion of Saints , but to take away all right-hands of fellowship untill their repentance appeare to the satisfaction of the aforesaid offended Churches , and a visible reformation , and a publike renunciation of the aforesaid errours and sinnes . Now if they be conscientious and gracious , this punishment ( for so it is called , 2 Cor. 2.6 . ) will pierce to the very hearts of them , and this will worke more upon them , upon their consciences , then all the prisons , or punishments of the world . For if the declaring against such a Church , the withdrawing of all others from her , their open protesting against her , and abhorrence of her detestable errours and sinnes , if they bee so , and the disowning of her for a communion of Saints , and their continually appeales unto God against her , if these doe not deeply enter into her heart , and strike their consciences that are in her , and afflict their spirits , what will ? For Joh. 5.22 . All judgement is committed to the Sonne ; and I am sure if Christs wayes , and the weapons of his make , cannot prevaile , then a formall jurisdiction , Courts and commands of mens make , will not . But thus I have answered the objections of weight against this Point , which hath been abundantly proved and pressed : For ( pares omnes inter se juris essent , sayes Whitaker ) all Power is alike in all Churches , whether in Ephesus , Corinth , Rome , Philippi , or the like ; one not being one iota subject to another ; Wherefore to the second Vse . Vse 2. Then we see , such as are honoured ( though some vse 2 thinke naucified ) by the name of Independents , I meane the Members of the Congregationall Churches , and Presbyterie ( which we hold with , although the Prelaticall be too presumptuous and usurping for us ) I say , such are not without the Word for their warrant ; nor are they without Christs rule for their refusing the commands of men , or their proud precepts , tending to embondage the Saints by their usurping power ; One Church having as plenary power as any other . Master Paul Baines ( that precious holy man , and light of his age ) in his Treatise printed , 1621. pag. 13. sayes plainly , We affirm it , that no such Headship of , or in any Church , was ordained by Christ ( our only Head over us ) either actually or virtually , but that all Churches are equally INDEPENDENT ( being his owne word ) without any kinde of subjection one to any other . Sweet Sibbs in his breathing , &c. pag. 94. speaking how amiable the Tabernacles were , applies them ( as Types ) to particular Churches of Christ , having equall beauty and glory ( and the said Sibbs in his said Treatise , lib. 2. chap. 9. uses the very word also Independents . Robinson in his Reasons discussed , is large upon this point , and Bullinger in the 5. Decad. Serm. 1. sayes it at large also , That the power of governing and ordering all affaires and Church-matters , belonging to the body is within the body , whither with relation to the calling , or chusing Church-Officers , Pastors , Teachers , Elders , Deacons , and Ministers , Act. 6. Act. 14. & 15. or for binding and loosing , and Censures , and Sacraments , examining of Doctrines , admitting of Members , and in all other Church-matters , and that they have besides , power to call Synods , to consult upon weighty occasion● . Ames in his Medul . Theol. lib. 1. chap. 37. sect . 6. sayes , All power of Discipline ( De jure ) according to Christ's Institution is the Churches in Common , and none ought to usurpe power over any such particular Church . A many more Witnesses and eminent mens Certificates under their owne hands , ( in their Writings ) might be produced to prove these truthes ; as Reynolds in his Conference with Hart ; Ainsworth in his Guide to Zion ; Willets Synopsis ; Cottons Keyes ; Bartlets Modell ; Taylor on Titus ; Cum multis aliis , &c. But by this you may see how unseemly it is for , and how little it doth become our unbrotherly and unkind Kinsmen of the Presbyterians to be so bitter against us , as to say only a few simple upstart fanaticks , and giddy-headed illiterate fooles are of this opinion . Why produce your cause , bring forth your strong reasons , saith the King of Jacob , Isa. 41.21 . it is no upstart Novelty , but a truth of equall standing with the Kingdome of Christ ; and in all Ages the most eminent Lights were of this opinion , though they had not the like liberty to put it into practise . Besides , should we not be worse then mad men to expose our selves ? poore Wives ? with little Children ? to the contempt of all ? to be reproached by all ? our persons to be hated of all ? and to be abused in the open streets , our names to be all be spotted with the foulest filth and du●t which can bee cast upon them ? our Families and Friends to the ill-will of all ( almost ) and we our selves continually to feed upon afflictions ? and palpable injuries ? whilst none dare , or doe appeare on our behalfe ? this was , and yet is in many places in the Countries , where we are in daily dangers and troubles . Now I say , what a madnesse were it , we should enter into so strait a gate , and run into the rage of all ( almost ? ) whether prophane , or Professors ? were not the testimony of a good Conscience our continuall feast ? and refreshing and rejoycing ? if a meere head-strong will should hurry us on , to such a way of thornes and bryers . But beleeve it , and the Lord is our witnesse , it is our Consciences that carrie us on . Now Conscience ( being a conjunct Science , and a knowing of the Act with the Rule ) doth render us happy in this ; That we most faithfully and unfeignedly seeke the satisfying our Souls in the revealed Wil , and declared minde of God to that which we know . But thus we must ( and wil if the Lord please ) walk according to our light , and as we are fully perswaded in our breasts , that we may have peace at home , though perils abroad , and warres without continually . See Rom. 14.5 . Phil. 3.16 . and let not the Saints be in the least discouraged at our sufferings , which are a token to us of Salvation , and that we are of God , in Phil. 1.27 , 28 , 29. For we shall come shining out of the fire , and in glistering glory , 1 Pet. 1.6 , 7. although indeed so subtill is he , that can transforme himselfe into an Angell of Light , that Spirituall wickednesses are set up in holy places ; wickednesses that seeme Spirituall , and carry a face and forme of holinesse ; For in every age have your formall Professours run posting to that Religion , and worship which hath been in most request , and highest esteem ; and hence it is , whilst their Presbytery was best accepted of , most of your Prelaticall ones proved Presbyterians ; and now Independency is in date , and hath the day of it , your Presbyterians turne Independents ( omnia pro tempore & nihil pro veritate , saith one ) or at least they gather together in the name of Independent Churches , and such as are so called , who are commonly the cruellest Persecutors and Petty-Popes over the poore Saints , and over the Independents indeed , Veram Ecclesiam non sequens , sed persequens , these being ( in their Judgements ) as rigid , and inraged against the true Churches of Christ , as the Presbyterians or Prelates ; And as one who hath the name of another great man , therfore hopes to be the heire , and have the day , is in hot pursuit for the estate , and will not compound for peace , unlesse upon some unequall termes , although hee hath no right thereunto ; so they ; and by their party they prevail , to justle aside the just and true Heire indeed , and to set him a begging for his livelyhood : And yet it is possible a true Church of Christ shall bee prosecuted under another name too , and that which is most odious , it may bee . But yet we will say as Isa. 63.16 . Doubtlesse thou art our Father , though Abraham be ignorant of us , and Israel know us not . Whilst our Cause is good , our confidence is great , our interest will hold , when others forged Titles will not be worth two pence ; yet how impudent are some , that like Praxiteles , ( who made the poore people worship his Strumpet instead of Venus , and under her name ; so they ) gull poore soules with a forme , appearance , and painted Picture . These worshippers of the Forme , are enemies to the Spirit and Power ; but let us not feare their frownes , menaces , nor malice , but let us goe on , though the bawling Curs run railing after the gallopping Passenger , yet let us ride post , in a Victory of Patience , and in the Triumph of Innocency . And as Anaxarchus said to the Tyrant , Tundis vasculum Anaxarchi , sed non Anaxarchum ; So they may hurt us , but not hinder us ; trouble us , but not triumph over us . CHAP. IX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebi . A further Demonstration of the Discipline of the Church of Christ , objective , or upon the account of the Churches object , and what that is . WE have handled , through the grace and goodnesse of our God , the Forme ( I hope ) fully of Church-discipline and Gospel-fellowship , wherein I trust , the Lovers of the truth will not take mee to bee too tedious , although in the following-chapters , I wish I could promise to be compendious , especially in this first Lib. seeing what is to come ( as I take it ) is lesse controversal ; I shall next insist upon the object of this Church-state , whereby it becomes so amiable unto the Saints , viz. the Presence of God , giving out of himselfe more in grace , and glory to such Saints then to any others , according to Psal. 87.23 . which point lyes apparent , Psal. 84.1 , 2 , 7 , 10 , 11. So Psal. 63.1 , 2. O God thou art my God , my soule thirsteth for thee , my flesh longeth for thee , &c. to see thy power , and thy glory , so as I have seen thee in thy Sanctuary , verse 5. My soule shall be satisfied as with marrow , &c. that is abundantly more then in other places , which thing is promised us , as in Exod. 20.24 . In all places where I record my name , I will come and blesse , &c. i. e. I will come in a speciall manner , and blesse them with speciall blessings of grace ; so is the type , Exod. 25.8 . so in Isa. 4.5 , 6. He is upon all the assemblies of Zion ( not elsewhere ) a cloud and smoake by day , and a flame of fire by night , and upon all the glory a defence , &c. Isa. 25.6 . there the Saints ( in the Lords house , this mountaine of holinesse ) shall bee feasted with fat things , Psal. 36.8 . and shall say as in verse 9. Lo this is our God we have waited for him , this is the Lord we have waited for him , we will rejoyce and be glad in his salvation , &c. that is , we have waited for these appearances , and this his presence in grace , and of glory , &c. Thus in Isa. 33.17 . there thy eye shall see the King in his beauty ( an amiable object indeed ) and in verse 21. there the glorious Lord will be a place of broad Rivers and streams , &c. There is the loveliest , heart-ravishing , and soule-enamouring object that the Saint can set his organ or eye upon ; here is the beloved , white , and ruddy , and more then all other beloveds , Cant. 5.10 . &c besides this soule-enamouring presence is promised to the end of the world among Saints in such communion , Matth. 18.20 . Joh. 14.22 , 23 , 26. Matth. 28.20 . Joel 2.27 . Zeph. 3.16.17 . This lovely object ( beyond all others ) Saints embodied as before have had the happinesse to see and enjoy , or to have the fruitive discovery of , which all the true Churches of Christ have experienced to the purpose , and their profit in all ages , Act. 2.28 . Act. 4.33 . So 2 Cor 3.18 . 2 Cor. 6.16 . Yee are the Temple of the Lord , as God hath said , I will dwell in them , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ( in the nighest communion of love and grace ) be present ; and so as he hath promised , yee who are his Temples have experienced , Eph. 2.19.20 , 21. Hebr. 2.12 . and in such societies the Saints have found him to delight to be , and to walke there , Rev. 2.1 . 2 Cor. 6.6 . Psal. 132.13 , 14. and to take his repose , Psal. 72.2 . and 26.8 . and repast there , Cant. 1.7 . and 6.2 . and 4.16 . and to impart his most intimate loves in the midst of them , as Cant. 7.12 . &c. by all which , lies apparently before us the beauty of the object . Vse . On which account , how eagerly Saints should bee set upon such a worke will ( obviously ) appeare out of Psal. 84.1 , 2. for if beauty , blessednesse , love , life , light , grace , glory , or any good thing be object enough to win upon a people , all , and more then all , may be had here , in Psal. 27.4 ▪ One thing have I desired of the Lord , &c. what is that ? that I may dwell in the house of the Lord all the dayes of my life : why so ? to behold the beauty of the Lord. O there ! there is the excellency of the Lord ! the lovelinesse of his countenance ! the comelinesse of his favour ! the beauty of his face ! above all places ! in the midst of the assemblies of the Saints thus united into a body . Now Parishes have not this amiable and peculiar presence of the Lord , they want the beauty of this object , and this object of beauty abundantly ; For but little of God is to bee seen in their constitutions and Churches . Now , where most of Gods presence of love , light , grace , and glory , &c. is promised , and appears , there is the Church of Christ ; but that most of this sweet presence appears in , and is promised to the Saints associated as before , I refer you to the pregnant Scriptures produced for proofe . Wherefore deare friends ! how forward would you bee for this Discipline , did you but discerne the excellency and beauty of these his amiable Tabernacles ? This made that eminent man Dr. Ames ( Professour of Friezeland ) leave all his honours , estate , esteem , &c. and all to become a member of such a Church at Rotterdam , choosing rather to sit on the Threshold in the Lords house , Psal. 84.10 . then to enjoy all the world without it , and pleasures for a season , blessing God upon his death-bed , that he had lived so long as to be ( first ) of such a body of Christ before hee dyed , and when he was ready with good old Simeon to depart in peace ; hee beseeched Mr. Peters , the ( then ) Pastor , and others , not to be discouraged or daunted , though they must suffer much , saying , If there were a visible way of worship in the world that God did owne , honour , and manifest his Excellencies , and himselfe in , that it was this of the Congregationall ( now called Independent ) Discipline . The ignorance of the object indeed makes men no more in love with it , then they are ; ignoti nulla cupido ; but if the beauty of it be but in the Frontispeece , then every eye is upon it . O how does beauty shine in goodnesse ? like the Sun in a cleare Skie ? O glorious ! It is a Tradition that Noah being in the Arke , and having closed up all the windowes , had a most excellent Carbuncle , or precious stone , which gave them light all within . But it is a truth that Christ gives a most orient , radient lustre , light , and beauty to the object of every eye in the Churches of Christ : So that the beauty of his Tabernacles is most amiable , whilest beauty and naughtinesse blended together , doe shew like a Leprosie , the whiter the fouler . But thus farre for the Object . CHAP. X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chhok . Every Church of Christ hath his Rule to bee ordered , fitted , formed , and squared by ; and how all the matter must bee measured by Christ's Rule , and what that is ? IN this beautifull building , wee have heard the matter , and the forme , and have found out the Churches fairnesse , objective i. e. from the presence of God in the middest of her . But now it remaines that the rule bee brought out to square by . For is not this the Carpenters Sonne ? the Sonne of Mary ? or will this Carpenter ? or rather the Builder of this Temple of the Lord , worke without his Rule ? no surely ; therefore , Rev. 11.1 . There was given me a reed , and the Angel said , rise and measure the Temple of God , and the Altar , and them that worship therein , &c. This Reed is the Rule , whereby the Platforme of the Lords Temple is measured out , and laid before us ; thus the valley of Succoth is measured out , Psal. 60.6 . So is it in Ezek. 43.10 . Let them measure the patterne of the Lords house . This worke will not bee well done without Rule , and that Rule must bee Christs too , which measures it out ; as might appeare by other Scriptures , Isa. 11.1 . Zach. 6.12.13 . Matth. 16.16 . So you may see in the Precept for it , Matth. 28.20 . What I have commanded . Christs commands are our rules ; Wisdom ( that is , Christ ) calls . Prov. 7.1 . Keep my words , and hear my Commandments : Keep them , that i● , so as diligently to observe them , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us . So Prov. 8.1 , 2. Doth not wisdom cry ? and understanding put forth her voice ? she crieth at the gates ▪ &c. So my beloved spake , and said , Rise up my love , my fair one , and come away , Cant. 2.10 . It is the voice of my beloved , vers . 8. So in Psal. 45.10 . Besides , this hath been the practise of all true Churches , as in 1 Thes. 4.1 , 2. We beseech you as ye have received of us , so walk . How ? According to the Commandments we delivered to you , by the Lord Jesus Christ. For this is the will of God , &c. So 1 Cor. 11.2 . I praise you , that you keep ( or observe , remember , and obey ) the Ordinances , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Doctrines , Traditions , Precepts , &c. as I have delivered them unto you . Now how was that ? Paul did this not as a Head , or Law-giver , delivering his own Canons or Conclusions ; for in Vers. 3. I would have you know Christ is the Head. Now Vers. 23. as I have received of the Lord , so delivered I them unto you ; or , I have given them up unto you , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as appointed for that purpose . Now no others does Paul press upon them ; for as in 1 Tim. 6.3 , 4. If any man teach otherwise , and consent not to the wholesom words ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ( or words sound ( sine vitio ) and healthful for the soul , which are the words of Christ , &c. ) withdraw from him , Vers. 5. Have nothing to do with such a one ; and why ? reason 1 Reason 1. Is because it is not in the power , or policy of men , though they be never so wise , learned , or lofty , to lay down precepts for the Saints practise ; or to set the way to worship God in , and by ; all this being beyond him , and too high for him . A Balaam could say , I cannot go beyond the word of the Lord , Numb . 22.18 . Should the Lord have left this to the wills and wits of men , what a most miserable Church-work should we have had ? For every man would have had his minde , and set reason 2 up his fancy . Reason 2. Wherefore , see how precisely it lies , in Exod. 25.40 . That they look to it , that all be made according to the pattern shewed upon the Mount. So that Moses must do nothing on his own head , in the Government of the Church , or by his own private authority , about the Tabernacle , but as the Lord Commanded ; Nor durst David , or Solomon do any thing in the Lords Temple , either in the building ▪ or ordering , or officers , or singers , &c. but all by direction from above , and according to the Laws of the Lord , who hath laid all , and lined all out by his own rules , and according to his own will , 2 Chron. 3.3 . Much less durst any ( whether Apostles , or others ) have undertaken it without direction from the Lord , and Christ's line , and rule ; this glorious building of the Gospel , so far exceeds the former . Reason 3. Wherefore the voice out of Heaven bid , hear him ; For he hath brought down from his Fathers bosom the pattern reason 3 of this ( new ) Jerusalem ; which is coming down from God out of Heaven . Hence , Acts 3.22 . Christ is called the Prophet like unto Moses , commissionated from the Lord to delineate unto us , and lay before us by plain and perfect rule , and line , whatsoever appertains to the true discipline , and worship of God. So in Isai. 9.7 . Of the increase of his Government shall be no end , to order it , and establish it , &c. Isai. 22.21 . I will commit his Government into his hand , &c. And he shall reign in righteousness , and rule in judgement , Isai. 32.1 . So in Zach. 6.13 . Even he shall build the Temple of the Lord , and he shall bear the glory , and he shall sit and rule upon his Throne , &c. Hence saith Christ , Matth. 28.18 . All ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) authoritative power is given me in Heaven and Earth . Go , therefore and teach them to observe all things that I have commanded you , and I will be with you to the end of the world . Wherefore God hath revealed his minde made forth by Christ in the Gospel , and that must be minded by all men , and Ministers , in this work ; that all that be laid upon the building , be first ●ewn fit , ordered , squared , and qualified , for this worship of Christ , ( both matter and manner ) by Christ his own rule . All other rules of the best , ablest , and wisest men will make but ( mud-walls ) mad work , unequal and uneven , being all too long , or too short , but Christs own . Vse 1. We finde by this , that Parishes are no Churches of vse 1 Christ's building ; never built according to Christs rule or directory , largely delivered in the Acts of the Apostles . For I have already proved , they are without warrant out of Gods Word , and that the Rule and Pattern of their Discipline is Antichristian , and drawn out of the whimsical doctrines , fanatick and fantastick Ordinances and Directories of mens brains . Wherefore come out , &c. For 2 John 9. whosoever abides not in , but transgresses from the doctrine of Christ , hath not God , &c. Wherefore V. 10. receive him not into your house , nor bid him God speed ; for whosoever biddeth him God speed , is partaker of his evil deeds . Neither are ye to own , or say , God speed to Parochial Constitutions , which are transgressions to the rules and laws of Christ , according to all the Scriptures I have produced , and hereafter shall . vse 2 Vse 2. Let none say then , we walk without rule , seeing the pattern of our house is measured by this Reed , as hath been proved , and will be more . vse 3 Vse 3. Let all Saints set themselves to observe Christs rule directly , without adding to it , or diminishing from it , Revel . 22.18 , 19. so far as they see , even to a pin . For in this Moses was accounted faithful , Heb. 3.2 . for that he had so exact a care according to the pattern in the building of the Tabernacle , Heb. 8.5 . I remember sweet Sibbs , in his breathing after God , Pag. 91. speaking of Gods house , sayes , House is taken for the persons , orders , and enjoyments in it , and government of it ( all gods ) which is all to be according to Christs rule . Let every Church of Christ keep close to the Revealed will. Far be it from the Saints to run the riot , with some refractory and unruly rugged ones ; so as to slight Christs rules , and to account it a bondage to be measured thereby , and ordered thereafter ; but I shall speak to them , in the Third Book . Yet Brightman on Rev. 12.1 . sayes , The Saints of Christ called into a Church , must , according to the Primitive pattern , be clothed with the Sun ( Christ ) crowned with the light of the Twelve Apostles ( Twelve S●ars ) and having the Moon , i. e. the light borrowed from the Sun ( Christ ) to shine in her pathes ; to direct her feet in her discipline , and worship . It will never be well with the Church , until gathered and ordered according to Christs rule , and then her paths shall glister by the Beams of the Sun. Let us therefore be thus minded , &c. as the Apostle says , Phil. 2.15 . and whereto we have attained , in Ver. 16. Walk by the same rule . The Lord Jesus Christ direct our way , 1 Thes. 3.11 . And as many as walk according to his rule , peace be on them , and mercy , and all the Israel of God , Gal. 6.16 . Amen . Thus we hear how requisite Christ's Rule is : and indeed , till then as the House will be built but ill-favoredly , and unskilfully : So the Ordinances of Christ will be there , but as the Ark was among the Philistims , rather prisoners , then priviledges ( as Trap sayes ; ) And indeed , I do fear they are so amongst some of your Formal Church-fellowships gathered , and Houses built up by unskilful workmen ; who were not so spirited for the work , as some will be shortly . But as the House , after it is built , stands firm without the builder , because he giveth the artificial order onely , and not the substantial being to the building ; so indeed , such Churches , as are built by Gospel rule and order , will stand firm , though the Pastors , or such ( whose Ministry was the means of making them so ) be no longer about them : But the good order and rule of Christ will continue and keep them up ; whilst such as go to gather a people , or to build without Christ's Rule , do but lay the brands together without tongs , and are sure to burn their own fingers at least , at last . CHAP. XI . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammi-Nadib . Every man or woman that enters into Church-fellowship , must have a full , free , and clear consent , and be throughly satisfied , having a voluntary submission to all the Ordinances , and Orders of Christ in that Church , whereinto he or she is entring . THus as we do absolutely disclaim such as fall short of , and such as run beyond Christ's Rule in this Church-state on all sides , and that do de novo take up any practise without precept from Christ : So also we must see by what means Saints so qualified as before , are to be embodied together , which I shall more particularly pitch upon in Book 2. Chap. 2. But at present we shall prove , none , but such as are throughly satisfied of the way , and ( as being convinced ) can freely and voluntarily consent , are to enter into it . For we shall finde the Prophecies clear in this , Psal. 110.3 . Thy people shall be willing in the day of thy power ; so in Isai. 2.2 , 3. they shall flow ( i. e. freely , unconstrained , by an instinct , as the tydes do , and of their own accord ) to the house of the Lord , and say , Come ; which signifies a freeness thereunto without compulsion . So Jer. 50.4 , 5 , &c. wherein their willingness shall appear ; in that they go , weep , and run , and seek , and enquire , and ask for the ways of Zion , and say , Come let us joyn our selves in a perpetual Covenant , &c. By all which , it is clear all they do ( in ordine ad communionem Evangel . ) is done by a voluntary consent and concurrence . So Micah 4.12 . so Zach. 2.11 . so joyning themselves , is in the Hebrew , A mutually giving up themselves together with the knowledge and consent one of another ; And thus in the third Chapter of Zephaniah verse nine , They shall all call upon the Name of the Lord , and shall serve him with one consent . Besides all these , Wisdom ( Christ ) calls for this in Prov. 23.26 . My son give me thy heart : And thus it is intended in Barnabas's exhortation , That with purpose of heart , ( that is , the decree of the will ) they should cleave unto the Lord. In this sence is mentioned so many comings of poor souls unto Christ , and so many calls in Scriptures to come , Matth. 11.27 . Joh. 6.35 , 37. unto him ; and in Luke 9.23 . If any man will come after me , let him deny himself , take up the Cross , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Is as much as to say , such as will come according to Christs call and command , must come freely , affectionately , and with fervency of desire , ( Importat simul affectionem , affectationem & acceptationem ) therefore they must deny themselves , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) that is , Let him not have ends to come for , nor principles to come from off his own ; but let him have ( as it were ) no reason of his own , for , or from himself to induce him thereunto , which is an hard saying to some . For the word is an accurate compound , noting more then an ordinary or single self-denial , ( Abnege● , i. e. Omnino nege● : ) Now none others come to Christ to follow him , in fellowship with him , according to his call and commands , but such as were freely carried forth , even from their own reasons ( if need require ) into a voluntary consent , and coming into union and communion with the Saints : Which also in all ages is proved by the Churches practise . Shall we look a little into the Typical Tabernacles , and it is a truth therein ; viz. All that then offered , were to be free , and to do it voluntarily , ( i. e. not violently , or constrained thereunto ) therefore Exod. 25.2 . O! every man that giveth it willingly with his heart , ye shall take my offerings . And Vers. 8 , 9. Let them make me a Sanctuary that I may dwell among them , according to all that I shewed after the pattern , &c. This is also a good Gospel-rule , and it is a moral , reasonable service I shall show ; but so in Exod. 35.5 . Whosoever is of a willing heart , let him bring his offering . Vers. 22. They came both men and women , as many as were willing-hearted , ( none else came warrantably ) and Vers. 29. The children of Israel brought a willing offering unto the Lord , every man and woman , whose heart made them willing ; which the Lord had commanded . And in 2 Chron. 29.5 . Who then is willing to consecrate his service this day unto the Lord ? Vers. 6 , 7. They offered willingly for the service of the Lords house ; but need I be so long ? In Nehemiahs days , chap. 4.6 . So built they the wall , &c. For the people had a minde to work ; notwithstanding the oppositions and great enemies , and discouraging difficulties , were enough to daunt them . So ( I say in all ages ) Saints did freely and willingly ( without the least compulsion ) to unite and embody together , and enter into fellowship ; as it is said , Jo. 6.21 . they willingly received him into the ship . So when Christ called his Disciples into this Church-state , they came willingly , and by a free-consent , Matth. 4.20 , 22. presently , and without lingring , or delay , or asking counsel of their Father or Friends . So Matth. 19.27 . so Gal. 1.15 , 16. and such as were pricked at their hearts , with the word of grace , in Acts 2.37 . did so in Vers. 41. gladly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. willingly ) receive the word , and being baptized , entered into fellowship . So in Acts 8. & 11. & 13. & 14 , &c. And thus the Church of Corinth were gathered , and thus the Churches of Macedonia , 2 Cor. 8.3 , 5. who were willing of themselves ; and they did ( sayes Paul ) give up their selves to the Lord , and then unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is freely , and cheerfully , and willingly . Thus the Church of Thessalonica were examples to all Beleevers in Macedonia and Achaia , for their readinesse and willingnesse ; wee might instance all along , and confirme this abundantly by examples and reasons , but that I shall bee too tedious ; yet the truth is , should we not , with a free , and by a voluntary consent serve the Lord in this his worship , and enter into the beauties of holinesse ; reason 1 First , We should fall short of all Worshippers , even of false gods , and the very Heathens would rise up against us : For nature it selfe teaches us to worship God willingly , and the Scripture teaches us much more willingnesse in the true worship of the true God , Joh 4.23 . reason 2 Secondly , otherwise his Worship would bee as a bandage to us ; for when it is tedious to men , Mal. 3.14 . then they are soon weary with well-doing . And besides , thirdly , they be Hypocrites , and will never reason 3 hold fast , but fall off fearfully , that enter not in freely and fully satisfied , 1 Joh. 2.9 , 10. and perswaded in their owne soules by the Spirit of the Lord , Monendo , movendo , & removendo , instructing , moving , and removing all the lets . Vse 1 Then the weapons of our warfare are not then ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) carnall , fleshly , worldly , or the like ; Not by might , not by power , but by my Spirit , saith the Lord , Zach. 4.6 . wherefore wee finde no need of compulsive Powers , whereby Parochiall constitutions were kept alive so long , viz. by Powers to compell men by stocks , prisons , fines , pillories , and punishments , and whether they will or no to make them keep their Parish-Churches , and Ecclesiasticall Canons , whilst alas ! it is the Spirit convinces us of the truth , Joh. 16.8.9 . and constraines us to the truth , Job . 32.18 . and makes men worshippers in the truth , Joh. 4.32 . Vphold me with thy free Spirit , saith David , Psal. 51.12 . and that the Spirit makes men free in the truth , and the truth in them , see Joh. 8.32 , 33.36 . 2 Cor. 3.17 . It is not all the beating , or bruising , whipping , or punishing in the world , will perswade the conscience , convince the heart , or convert the sinner . Thus men may be made Hypocrites , and play the devils out of feare of torment , but not Saints or true worshippers till the Spirit makes them willing ; therefore give to Caesar what is Caesars , and to Christ what is Christs . As honest old Cartwright said to Whitgift , You would bring in the Magistrates to breake and change the orders which Christ our King and Lawgiver hath left in his Church ; For as Christ came not to meddle with , or overthrow the Civill-government , neither must your Civill Magistrates or Civill Governours meddle with the matters or affaires of Christs Church , Christ alone being Lawgiver therein ; so that such would alter and overthrow Church-order , and Government : for which Christ will give them but little thanks at last , and will requite it to them by the overthrowing of theirs ; and for this end the Rod is in his hand at this day . Now who knoweth not , that the office of the Magistrate consists in those things that belong to our life and goods , and is to bee kept within the compasse of a Civill jurisdiction : Hence it is that Azariah cast out Vzziah out of the holy place , and that because it was not proper for a Prince , but for the high-Priest , 2 Chron. 26.16 . Lev. 13.46 . Let Rulers in their relations , and Church-officers in theirs , bee found faithfull . Vzziahs pride is expresly noted , 2 Chro. 26.16 . for usurping the Priest-hood in the Temple of God , but he escaped not scotfree , for he was suddenly smitten with the Leprosie , and laid out for an example to after ages . On the other side , our Saviour refused to meddle with Civill Magistracy , or with matters of that kinde , a Kingdome being offered him , Jo. 6.8 . hee could not accept of it , nor would he handle Civill-matters so much as to divide the heritage between the brethren , it being not his office , Luke 12. Now let none usurpe , but let the Civill keepe within his Civill-precinct , and the Spirituall within his compasse and sphere . And yet the Civill is to submit to the Spirituall ( and in a spirituall sense the Ecclesiasticall ) Discipline being above it . As Philip the Emperour , whom we read of in Euseb. 4. lib. Eccles. Hist. being commanded to abstaine from breaking of bread , and suspended untill his repentance were seen ( being guilty of some sins ) willingly obeyed , and lay low before the Lord , and did not dare to partake of it , untill his sinnes were answered by sorrows sutably in the sight of all , and till hee had both openly delivered his griefe , and evidently declared his faith before all . Besides Theodosius Emperour ( in 5. lib. Eccles. Hist. of Eusebius ) is eminent for his most ready and religious obedience to Ambrose his exhortations and reproofe , which brought him prostrate upon his knees , and flat upon his face before the Lord with teares , and prayers . I owne nothing of Superstition observed in those dayes , onely this is that I aime at , that all our Magistrates may know they are under Christs Discipline and Jurisdiction , and not Christ under theirs . Yet this may our Magistrates ( whom we honour ) ever know , that it is their duty and proper to them to make provision for the Church of Christ ( principally ) and to improve their Authority for the preserving of Christs Kingdome and Gods Church and service : And for this David , Solomon , Josiah , Ezekiah , and others of the Rulers of Israel were registred famous ; Not that they are ( in the least ) to force mens consciences into a consent and compliance with their own wayes or worships , or to rack them into a Religion : God forbid ! For Luke 9.5.4.55 , 56. Christ came not to destroy mens lives , but to save them . And wee must with all meeknesse instruct them that oppose , if peradventure ( though it bee much in question ) that God will give them repentance to the acknowledging of the truth , and to be recovered out of the snares of the Devill , 2 Tim. 2.24 , 25 , 26. even as the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is , the hottest adversaries of the truth ; even such are deliberately to be dealt with , and gently intreated , unlesse ▪ the Laws should seize upon them on Civil accounts for transgressions , and as ( Civil ) disturbers of the peace , or the like ; but I meet with a stop by some sturdy stickler for Coercive Power . Object . Luke 14.23 . The Lord sayes , Compell them to come in , that my house may be filled . Ans. Who doth the Lord speake to ? They are the Lords servants who are commanded to it , i. e. not Civill Magistrates , but the Messengers of the Gospel , sent out to gather Guests into the Kings house ; now this is not meant by prisons , punishments , or the like ; But , 2 The word is , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. e. shew them a necessity ( vi & efficacia rationum , Grotius in loc . ) of comming into my house . Win them with arguments , that as they that want bread see a necessity , or are compelled to go to Market , so may these . And thus is it , in Matth. 22.9 . Bid them , that is , invite them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) call them , with undeniable winning words , and with forcing arguments ; in which sense wee are to compell them as much as wee may , with the weapon of the word , and strength of truth . But before I finish this Chapter , let not the Civill Magistrates imagine in the least , that this Discipline of the Church doth derogate a tittle from their just rights which is the false suggestion of our Adversaries of old against us , as Ezra 4.7 , 8. and verse 16. they said to the King , if these men goe on , then thou wilt lose thy right and portion . Thus the Presidents conspired against Daniel , Dan. 6.6.7 . and accused him for a Rebell , verse 12. But as wee have , wee shall and will ( and dare not doe otherwise then ) be subject unto them , even for conscience sake , Rom. 13.1 . But wee shall meet with more of this hereafter ; In the meane time Saints are compelled . Secondly , By the sweet insinuations and powerfull perswasions of the Spirit of Christ ; they are constrained into the vse 2 house of God , and they are voluntarily knit together into one ; which Sibs sweetly shewes necessary , in his Treatise before named , page 91. Now when the Spirit prevailes , they are to enter into practise , and then they doe it with abundance of sweetnesse , satisfaction , freenesse , and readinesse ; and this is requisite in all that would bee gathered according to the Gospel : It is God which worketh in you both to will , and to doe , Phil. 2.13 . And hee perswades Japhet to dwell in the Tents of Shem , not otherwise forcing them ; so that wee grant such a kinde of compulsive powers : But as all Controversies are about meum and teum , even so it is as to this : And a little thing will make the Magistrate challenge it , because hee is ( for the most part ) inclined to it ; A little clap with the hand sets on an eager Mastive , but the force of staves cannot loosen him ; wherefore I advise men to bee wise , how they set on Secular powers to interpose , or imp●se in matters of Religion , as to tender Consciences ; some are busie herein , who are like the Bustard in a fallow field , that cannot rise high , sine vi turbinis , without the Whirlewind of such a Tempest ; ( for so I account it will bee to the Church ) and then like squibs in a throng , they flye out on all sides . But I hope our Magistrates will be more wise then to runne the hazard of so imminent wrath of God. For as I have read of the Tyrians in Alexanders time , when he had besieged them , that the iron they put into the Forge ( for to use against the enemy ) even whilst it was in the fire , was seen full of drops of blood ( sayes Quintus Curtius ) and so have been , and will be the weapons that are used against consciences . It is sad ! when ungodly great ones must sit as Judges of the greatly godly ones . Many men are like the Lawyer that pleaded strongly for his Client , but before the day of hearing , hee was advanced to the Be●●ch , and made the Judge ; but then he adjudged it to the other side ; saying before he was an Advocate , and pleaded for his Client , but now he was his Judge . Thus Polititians doe , who like A●●alus have planted many herbs , to poyson ( true spirituall ) piety , but to practise policy ; And like curious Cookes build up with their hands high , but with their teeth tear low . These like the Wolfe answer the Lambe , that pleaded her innocency . It is true , thy cause is better then mine , but my teeth are harder then thine . But God is ingaged against such Powers , and Policies ▪ vide chap. 13. Thus much for this Chapter . CHAP. XII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halal and Hodh . The End of Saints so embodied together as before , being a true Church of Christ , for Matter and Forme , Object , and Rule , as before , is the Glory of God , and to set forth his praises in Christ , and his Churches . THe rightest-line is the shortest ; I would have mine both short and right , wherefore I feare lest my too much haste make mee run awry . Every wise man proposes to himselfe an End in all things , and the more wise hee is in this point , the more hee imitates and resembles the Lord ; hence said the Psalmist , Psal. 37.37 . Marke the perfect and up right , for his end is peace . And verse 38. The end of the wicked is to be cut off , therefore marke him . The End is the first and principall thing to bee minded , and looked after ; not so much the present motion , station , or action ; as what the end of this , or that , will be , or what it is , is aimed at , and intended ; For there is a Way that promises peace and prosperity to a man , and all w●ll , but the end is death , Prov. 16.25 . So a thing may be but hastily begun , and the end of it be bitter , and not blessed , Prov. 20 , 21. All things in the Creation , as well as in the Re-creation , have one and the same ultimate end , which all Saints should have in all their practices , purposes and proposals to themselves . The end , though last in the execution , yet is first in the intention ( in omnibus agendis , &c. ) and this is an undoubted truth : Now ( agere prudenter ) to do wisely , is ( adhibito certo fine ) to have before us fixed an honorable end , and answerable to the business we are about . Now our end in all things must be the same with Gods end in all , viz. The glory of God ; no other end is honorable enough for us to aim at : Hence it is said , He created every one for his glory , Isa. 43.7 . and in Prov. 16.4 . The Lord made all for himself , yea , the wicked , &c. i. e. The final cause of the Creation was his praise and glory , so is it of his gubernation , our redemption , and salvation , and whatsoever we can say , hath all the same end , which we are to aim at ; viz. The setting forth the praises of God. Hence in so many Psalmes , especially in Psalme one hundred forty eight , David doth invoke all things , and all Creatures in heaven and earth to praise the Lord , but above all he calls on the Saints , which is as much as to say , in especiall manner it must be their end in all , and by all , and to doe all to his praise and glory , 1 Cor. 10.31 . so that Gods Angels , Saints , and all men , and all Creatures humane or heavenly , ( as they are God's ) all have the same end , and that end is the honour and glory of God. Now Saints have ( most especially ) this finall cause commanding them unto , and commending them into this Gospel-Church-state , this being their maine end , and mighty designe , to set forth the praise and glory of God. This truth triumphs in armour of proofe out of Prophecies , Precepts , and practises with others . For first , in Isa. 35.10 . The ransomed of the Lord shall come to Zion with songs , and everlasting joy , Isa. 51.11 . & ver . 3. joy and gladnesse shall be found therein , thankes-giving , and the voyce of melody , and they shall mention the Lords loving kindnesses , and the praises of the Lord , &c. Isa. 63.7 . thus in Cant. 8.2 . the Church gives her Beloved to drinke of her spiced cup , i. e. praise composed of the spices or graces of his owne Spirit ; and here is also juyce of the Pomegranats running out like little Rivers , most sweet and acceptable unto the Lord. So Cant. 7.12 , 13. and Cant. 4.16 . the end of her request is for the spices to flow out , and that the Beloved may eate of his pleasant fruits . This promise is also in that Prophecie of Jeremy 15.19 . to comfort the cast-downe Prophet in his affliction , the Lord promises , when the precious are taken from the vile , they shall be as his mouth , i. e. filled with Hallelujahs of praises and honours , and glory unto God. So in Jer. 30.17 , 19. This is Zion , whom no man seeketh after , shall set forth his praises , ver . 19. And out of them shall proceed thankesgiving , and the voyce of them that make merry ; thus Zeph. 3.9 . I will turne to the people a pure Language ( a lip ) and what then ? they shall call upon the name of the Lord ( often read they shall praise the Lord ) with one consent . This is fore-told in many chapters of the Revelations , chap. 11.15.17 . chap. 14.2.3 . and in Revel . 21.11 . This new Jerusalem which is ( now ) coming downe , hath the glory of God to fill her , and ver . 23 , &c. you shall finde the Types both of the Arke , Tabernacle , and Temple to fore-tell this was to be the end of every Church under the Gospel , in 2 Chron. 5.13 , 14. wherein they had Musicke and Melodies , Trumpets and Singers , all as one shouting out one sound of praises and thankesgiving to the Lord , and then the house of the Lord was filled with his glory . Now much more is this new Jerusalem , and so are these Gospel-temples for the praises and glory of God ; Praise waites for thee in Zion , Psal. 65.1 . and to thee shall the vowes be performed , i. e. to thee in Zion , as if Zion only were for the same purpose ; and in Psal. 67.2 , 3. Let thy way be knowne upon earth , and then followes , Let the people praise thee , O God. So Psal. 70.4 . Let all those that seeke the Lord rejoyce , and be glad in thee , and let such as love thy salvation , say continually , Let God be magnified . Thus is that in 2 Thes. 1.11 , 12. We pray for you , that the name of our Lord Jesus may be glorified in you , and yee in him , according to the grace of our God , and the Lord Jesus Christ ; by all which it appeares , Praises are expected , and required from all the Saints in Zion . So Hebr. 13.15 . Let us offer praises continually , with all the cohabitants in the Gates of Zion , which hath been in all Ages , being it is for that purpose they are enchurched , as in 1 Pet. 2.9 . yee are a chosen Generation , a royal Priesthood , a peculiar ( purchased ) people ; and why ? for what end ? That ye should shew forth the praises of him , who hath called you out of darkness , into his marvellous light , &c. So in Isai. 64.10 , 11. Zion our holy and beautiful house , where our fathers praised thee , &c. So Matth. 11 , 25. Heb. 2.12 . sayes Christ , I will sing praise unto thee in the midst of the Church . Eph. 3.21 . Vnto him be glory in the Church , by Christ Jesus , throughout all ages , world without end , Amen . So that by all these Scriptures , appears the final cause of Gods calling out of darkness into light , out of the world , into the Kingdom of Christ ; out from them without , to Saints so embodied ( as before ) within . I say the supream and ultimate end , is to the setting forth of the praises and glory of God , as a peculiar people , in a peculiar manner . Although I deny not , but we are to aim at the edifying one another in Christ , furthering of one another in the things of salvation , watching over , comforting and counselling of , delighting and rejoycing in one another ; and having fellowship with the Father and the Son , 1 Joh. 1.3 . enjoying his presence there more especially , 1 Cor. 6.26 . and provoking one another to love , and good lives , Heb. 10.24 . 1 Cor. 1 9. Yet this of glorifying of God is the main , most , and moving end ; and all other things we aim at , are but in subordination unto this ( in ordine ad gloriam Dei , ) and good reason for it , as will hereafter appear ; for they have most cause for it , being the Redeemed reason 1 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and openly and apparently the Ransomed ones , as in Revel . 5.9 . And they are most capable of it too , Psal. 33.1 , 3. & 53.6 . being they have most reason 2 understanding , Psal. 47.7 . and are most unfeigned without flatteries , Revel . 14.5 . having no guile , or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , no Hypocrisie , falshood , ( for mentiri is contra mentem ire ) reason 3 no defect of that nature , Hebrew , Mum , Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found in their mouths ; but it is found so in the multitudes . Besides , reason 4 because they are the Virgins that follow the Lamb , Rev. 14.4 . Virgins have the fin●st and sweetest voices , and tunes , and songs , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid , and unknown to them , without , that are but men ; so Saints are hidden ones , or as in Hebrew Porah , the fruitfullest , and followers of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all conditions . ) Now they know best the notes of high and low conditions , and dispensations ; and they onely keep the tune best , according reason 5 to the times they live in . Besides , they have grace in their hearts , and have Christ dwelling in them richly and abundantly , Col. 3.16 . Now such in their praises to God ( which is their hardest and highest duty of a Christian ) do return of his own fulness , ( and commodities in kinde ) grace for grace , Joh. 1.16 . and glorifie God , Psal. 50.23 . Whilst mixt Congregations ( abundantly ) abase God , and rob him of his honor ; and in their best services and sacrifices , bringing him rather the ratlings ( or what they can spare ) then the fatlings of their lives every day ; or the calves of their lips , lives , and loves . Vse 1. It appears then by the bright beams of our Sun use 1 which shines in the Scripture-Elements in this Hemisphere of his Church here below ; That Parishes in this point are far from true Churches ; They fall short of the final cause , not considering what conduces most to Gods glory ; but what is most for their advantage and gain ( this is the godliness of most Parochially opinionated ; ) In your Parishes prophane ones all sorts of sinners , swearers , drunkards , whoremasters , &c. are all suffered , as of their Churches ( which ought not to keep in , or ( if they creep in ) ought to be cast out of Christs-Church , wherein God is most to be glorified . I say in such a Church as consists of Saints separated as before , and that will not ( willingly or knowingly ) admit of , or keep in carnal , and openly sinful men , &c. Or thus , The Members of Christs Church are the fittest to set forth the praises of God ; but the Members of that Church , which consists of Saints separated and qualified ( as before ) are the fittest to set forth his praises : Ergo , &c. Parishes are excommunicated for such a rabble-rout , as have , and yet do rob God of his due honor , and praise , and glory . But , Use 2. Better is the End of a thing , then the beginning , Eccl. use 2 7.8 . Wherefore come forth ye that fear the Lord from those Dungeons of darkness , those Babylons of unbelievers , and lewd livers , and Synagogues of Satan ; what is the fruit of those things whereof we are now ashamed ? And dearest hearts ! whom I bear in my bosom , before my Father ! are any of you fond of Zion ? see that your End be good , and then that the means be conducing and answerable thereunto . The End , though first and principal in your intention , yet is the last and ultimate in the execution ; yea , this End , viz. the glory and praise of God , is to be the Alpha and Omega , the first and last of all , or else our best will be but ( frustra agere ) bad in our building . Wherefore Friend consider , what is it we promise or propose to our selves ? sayes our Saviour Christ , Luke 14.28 , 30 , &c. Which of you , intending to build a Tower , sits not down first to count the cost ? If he can finish it ? Least he be mocked , and it be said , he began to build , but could not finish it . This is but ordinary wisdom to weigh the End first ; and whither you can accomplish it , or not ; or are fit to go through stitch with it , or not ; or else , what a scandal will you bring to the Gospel ? and dishonor to him whose name you profess ? Consider the End of your conversation , Heb. 13.7 . that is , Look wishfully upon it , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) consider , what is the end of your ways , walking , &c. is all for Gods honor and glory . 2. This must be the principal End of your entring into the Church of Christ , to honor him , with the same honor , wherewith the Son honored the Father , and you shall receive the end of your faith , viz. salvation , 1 Pet. 1.9 . To conclude , Sing praises ! sing praises ! like the Nightingale , who spends whole nights ( in her kinde ) to sing forth the praises of God , as if the day were too short ; every Man must be a Preacher , every Creature a Text , every Occasion a Doctrine , every Blessing a Reason , every Providence a Proof , every Thanksgiving an Use , Men and Angels the Auditors , and the whole Sermon is Gods honor and glory . And yet how many like unwise Archers shoot , and know not at what mark : And others , vile wretches ! praise with their mouths ; but they are like Samsons honey out of the mouth of a Beast ; or like the Quarester that sung Gloria Patri in the Church , and Carmina B●ccho in the Tavern ; others there be that would blazon our Christs Arms , ( Herald like ) but it must be their own device . But the best flower in these Gardens enclosed to make God a Garland with , is the Coronation flower , to lay all our crown and glory at his feet . When Thales had learnt Mandrita the Philosopher an admirable invention of the motion of the Heavens , Oh Sir , sayes Mandrita , how shall I requite you ? No way , sayes Thales Milesius , but by acknowledging , you learnt it of me . So the Lord requires of us , to give him the glory of all ; we learn in his Churches , by his Spirit , of the motions of the Heavens . CHAP. XIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alluph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of the true Church rightly defined ; that Christ alone is the Master , Builder , Ruler , Repairer , Head of Gold , Lord , Law-giver , without any other Partner , Paramount , Competitor , or Corrival whatsoever . THen the Reed , which hath measured both the true and false Church state , presents unto us as vaste a disproportion and difference , in all particulars ( essential ) as is possible , between Parishes and true Churches . For from the Essential , Material , Formal , Objective , Organical , and Final causes ; we finde the Church of Christ lies thus defined , from the false Antichristian Church ( which also we shall define by the rule of contraries ) The true Church of Christ then is ▪ 1. A society of Believers sanctified in Christ Jesus ; 2. Separate from the world , false-ways , and worships , united together into one Body , Independent ; or having a plenary power within its self , without the least subordination , to any but Christ ; 3. having the special presence of God , in the midst of her ; 4. and being gathered and ordered by Christs rule alone ; 5. all her Members freely , and voluntarily , embodying without the least compulsion ( having communion with the Father and the Son , ) 6. all seeking the same End , viz. The honor and glory of God in his worship . Herein , though at length , yet in strength , have we as full a definition of Christs Church as I can collect , and it is a compendium of what I have hitherto delivered in these Leaves : Now on the other side . An Antichristian Church is a mixed number of the multitudes of the world , not allowing the difference between the holy and prophane , being subordinate to a Prelatick power , without the most spirituall presence of God ; being gathered and ordered by the Rules and Directories of men , and maintained by Civill and Coercive powers , not seeking the setting forth the praises of God as a peculiar people , with one consent . Now as Antichrist hath his Throne therein , and sits and swayes , as Lord and Lawgiver ; so in the Assembly of Saints Christ hath set his Throne , and he alone is Lord , Head , and Law-giver of his Church , which is the point I am now upon : And all this ( and more then this ) I shall prove too by Prophesies , Precepts , and Practises in all Churches . To begin with Isa. 9.6 . And the government shall be upon his shoulders , his name shall be called Wounderfull , Counsellour , the mighty God , &c. Verse 7. Of the encrease of Government shall be no end , he shall sit upon his Throne , and Kingdome to order it , and to establish it , &c. Isa. 22.21 , 22. I will commit thy Government into his hand , and he shall be a Father to the inhabitants of Jerusalem , and the Key of the house of David will I lay upon his shoulders , so hee shall open , and none shall shut , and he shut , and none open . The Key to let into the Kingdome of Christ is the Spirit , Rev. 3.7 , 8. and where the Spirit is , there is Liberty , 2 Cor. 3.16.18 . and the Sonne makes free indeed , Joh. 8. from hence it is , Saints are all let into one body , by one Spirit , 1 Cor. 11.13 . and through the Spirit are become an habitation to the Lord , Eph. 2.22 . so the Keyes mentioned in Matth. 16 ▪ 19. to open and shut are declared , Joh. 20.22 . to be the Holy Ghost , and thereupon whose sinnes they remit ( or the Church forgives ) are forgiven , but whom yee doe not , are not ; that is , by the Holy Ghost , being the Key ; the meaning is , during the direction of the Spirit , yee ( the Church ) have the Key to open and shut ; binde and loose , which is laid upon the shoulder of Christ , and acted by his Authority ; For he is the Ruler and Instituter thereof . Hence also in Zach. 6.12.13 . And hee shall build the Temple of the Lord , and he shall beare the glory , and shall sit and rule upon his Throne , &c. None but Christ hath this Commission from the Father to rule here , Matth. 11.27 . Matth. 28.18 . all ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) authoritative power is his . Hence it is we are called continually upon in order to positive Precept , to submit to his Scepter , acknowledge his Sovereignty , and Zach. 9.9 . Cant. chap. 3.11 . Psal. 2.12 . and royall Prerogative , 1 Tim. 6.15 . James 2.1 . and onely Headship , Col. 1.1.18 . and 2.19 . Eph. 1.22 . and 5.23 . which hath been the zeale of true Churches against all Opposers . As the Apostles said , Acts 5.29.31 . to the Priests and others , that commanded them to preach no more Christ , We ought to obey God rather then men , who hath exalted Christ to be a Prince and Saviour ; and we are his witnesses . But this will appear by and by : In the interim , It is in all reason ( as well as in Religion ) that Christ alone rule as Head , and Law-giver , seeing none but Christ was able to institute this Gospel-Church-state ; therefore none but hee , is to order it ; both which appears in the proofes above . Now there is not a Man alive , neither Moses , David , nor S●lomon , had understanding enough , to undertake such a taske ; no nor Christ himselfe , as man meerly in abstracto , no nor all the Angels in heaven , onely the Sonne of God , that fetched it from the Fathers bosome . First , This typified Salomon his own self ( as I may say ) with his own hands ) Cant. 3.9 . as with his own head , builds this Chariot of Lebanon , for were it left to mens wisdome or wills , what a Chimaera , or Monster , must of necessity be set up in the sight of all . Secondly , And surely every man would abuse and beat his Brother , and bring him into the hottest furnace , that did not fall downe to his Image , and bow down to that Babel which is in his breast . Thirdly , Besides ability would bee deficient in the best of men about such a worke ; so much rubbish is to be removed , that men might breake their backs , but doe no good of it ; for as in a house fallen to the ground , before the foundation of it ( though it be good ) be found out for another superstructure , or to build upon it a new , the old heaps and confusions that hinder the comming at the foundation to build upon , must bee removed , and carried out of the way , which will cost continuall labours , and perplexable paines too ; and the longer these heaps have lay , the more setled , and the greater the toyl , and the time will be to bring them off Now there is no building untill this , for then the foundation , and the building will be dis-united , and the building being laid upon the rubbish cannot continue , without Christ carry away the ruines and rubbish ( which have lay so long for above a thousand yeers ) of this fallen Church-estate of Christ ( I meane so to men ) we must say as Nehem. 4.10 . We are not able to build . O what abundance of false conceptions ! sinister thoughts ! harsh censures ! resolute carriages ! carnall reasons ! and what loud and large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10.4 , 5. and corrupt imaginations ! in most men must be removed , before they can be built cleare upon ( Christ ) the Foundation ! Now it is not by might , nor by power , but by my Spirit , saith the Lord ; unlesse the Lord build the house , they labour but in vaine that would build it , Psal. 127.1.2 . None but Christ by his Spirit can remove these ruinous Masses & strong holds of carnal reasonings , and corrupt resolutions against his Church-way , which is according to the order and Discipline of the Gospel : whence it is ( as before ) I am free to affirme , that none else is fit to rule , rectifie , and order in his Church , hee being Lord and Master , and onely Head thereof ; he is owned as the Master , Joh. 13.13 , 14. Ephes. 4.4 , 5 , 6. Matth. 10.24 . Mat. 23.18 . For First , Masters may , and must have the commands of , or rather over their servants , and will not suffer them to bee their owne Masters ; or to Lord it over others , or to have more Masters in his service . Thus the Saints have but one Lord , Eph. 4.4 , 5. that is , Jesus Christ , who can command them ( as having the Royall Prerogative ) and they owe him all equall obedience in their places , and to their powers . Secondly , Masters set servants their work , and appoint them their places , so doth Christ our Master tels us where wee must worke , Mat. 21.28 . and what work we must do , Mark 13.34 . for though wee have all but one calling , Eph. 4.4 . and are called all into one hope , yet some walk , and worke in one place of the vineyard , and some in another , as he hath appointed , and according to the gift and graces of Christ , Rom. 12.6 , 7. Eph. 4.7 . 1 Cor. 12.4 , 5 , 6 , 7 , 8.11 . Thirdly , Masters make provision for their servants , to give them good rayment , tools to worke with , and all things convenient for them ; thus Christ makes provision for his servants , Isa. 65.13 , 14. Psal. 132.15 . hee gives them their daily bread , Joh. 6.48.50 . Spiritual food , and Spirituall drinke , 1 Cor. 10.4 . Water of life , Joh. 4.14 . Fatlings , Mat. 22. yea and feasts them with fat things , Isa. 25.9 . and Wines fresh , Cant. 2.4.6 . Prov. 31 6. and well refined ; hee cloaths them with finest robes , and richest fashions , Isa. 61 10. Mat. 22.12 . and finds instruments and tools fit for the worke hee sets them about in his building , especially Faith , without which they can doe nothing to hold , Cant. 3.7 , 8. 2 Cor. 10.4 . and his rule which they worke by is his Word . Fourthly , As a Master , Christ payes his servants honestly to a penny , Mat. 20.9 . Luke 10.7 . Christ will not keep backe the least reward , crowne , honour , or glory from them when they have done their work , yea , hee alwayes gives them some before-hand too , out of his Treasury and fulnesse , Joh. 1.14 . &c. Fifthly , As a Master , hee hath the honour , name and credit of their worke , all runnes in his name , and for his honour , Mal. 1.6 . Joh. 5.23 . Joh. 12.26 . as a Master-builder , that receives the money for all , that is wrought , though by his servants labours also , so ought we to ascribe all to Christ in praises and graces , prizing him in all things , and for all things that his servants do . Sixthly , As a Master , hee walkes round his servants , and is a wall about them , to keep them , and defend them , from those that would offend them , and wrong them ; and hee keeps them off them that would hinder them in the doing the worke of the Lord which is in building , Zach. 6.4 . Psal. 121.5 . Isa. 27.3 . Cant. 2.15 . hee will suffer none to doe them the least wrong , Ps. 105.14 . lest his worke should lye still , or be done negligently , Jer. 48. Seventhly , and lastly , As a Master , one word from his mouth is of more force then all the Masters in heaven and earth besides , therefore Christs servants would know his minde , and doe not minde what others ( as reason , world , carnall wisdome , parts , or policy of men ( which are strangers to the Saints ) do say , 1 Cor. 7.23 . Matth. 25.9 . Col. 2.20 , 21. Whither shall we go from thee ? saith Peter , Joh. 6.68 . we would hear thee , and not to listen to the Laws and Commandments of men , Hosea 5.11 . Isai. 29.13 . or any other in thy work , worship , and service . Thus we see him the Master of the work , and why he is so ; wherefore his order and direction must be taken , and onely his , Isa. 61.8 . If we would have the building stand , and the work according to his will. But Objection . Pauls says , 1 Cor. 3 10. as a Wise master-builder , I have laid the foundation . Answ. Negat . Paul sayes not , I am the Master of this building laid ; but Affirmat : saith , as a Master-builder doth , so have I done ; so that he draws onely a simile from the Master-builder , and calls not himself the Master-builder ; but as a Wise master-builder doth ; 1. with much pains ( and removals of much dung , dross , filth , and rubbish , to make way ) lay the foundation , well , deep , and sure , before he builds ; so have I done : And as he will be sure , the foundation be of sound substance that will not rot , decay , sink , or endanger the building that is upon it ; so am I sure : And as he that is a wise builder begins at the foundation , and so from thence builds upwards , and onward ; and doth not begin at a wall , or window , or side , or top ; so sayes Paul , I build from ( Christ ) the foundation , upward , and onward , which , first , I have laid ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or put into your hearts , the ( prima initia fidei ) fundamentals of truth , for others to have after to build upon ; So that I began ( saith he ) at the foundation , not at the roof , as now many ranting Ministers do ; and so do what they can , in their high and lofty strains of building ; they must build downward , unless they could lay a foundation in the air ; which some fancy ( foolishly ) to themselves . And then fourthly , As a wise Master-builder , that is , one of much ( if not most ) experience and judgement , and of abilities ; so , saith he , I do not onely lay down directions , ( as I have received from Christ , 1 Cor. 11.23 . ) and reasons , demonstrations , and rules for others ; but improve also all my experiences , skill , and labor also , and take pains my self ; with tears and prayers , day and night ; I lay out my strength with sweat , and swink ; by practise , as well as by preaching to build you up , in the ways of godliness , and truth . And lastly , I am as a Master-builder , an Overseer of the Churches of Christ , that they be in order , and be built up according to the Rules of Christ , and that they mend what is amiss , as a steward in trust for that end , and purpose , 1 Cor. 4.1 . Whence you see in what sense Paul is said to be as a wise Master-builder , in and about the house of God : But none unless Christ Jesus can be said to be the Master of the building ; and we are his Servants , as I said before : wherefore Rom. 14.18 . he that in these things serveth Christ , is acceptable to God , and approved of men . Next , Christ is Lord , Acts. 2. Christ is not onely the Master-builder , but the Lord over his Church and people ; which is much more , Acts 2.36 . Eph. 4.5 . Col. 3.24 . 1 Cor. 2.8 . & 6.14 . I shall tell you , first , how he is Lord ; and then secondly , what manner of Lord he is ? and then thirdly , what we should be under him in that relation ? 1. He is Lord by power ; Lordship is properly jus in rebus , & personis ; a right in things and persons : Now this right is by power , principally ; which ( potestas est fundamentum relationis Dominii ) is the fundamental of Dominion or Rule , in Psal. 66.7 . and that Christ hath this power , appears , Matth. 28.18 . Joh. 17.2 . & 5.22 . 2. He is the Lord by purchase , and hath bought us at a dear rate indeed , see it Acts 20.28 . we were sold ( before ) under sin . Rom. 7.20 . and are now bought again ; so that Christ hath the deeds to shew ; drawn up and written , and sealed with his own blood , ( whilst the old was cancelled , Col. 2.14 . ) and his Lordship is good by Law ▪ Rom. 14.9 . 3. He is Lord by conquest too , Heb. 2.9 , 10 , 14. he hath won us out of our enemies hands , Joh. 16.30 . Revel . 17.14 . from world , sin , death , law , hell , devil ; all of us are his prize goods , by the best , and justest martial law ; for he hath led captivity captive , Eph. 4.8 . and we are freed . 4 ▪ He is Lord by gift , Psal. 2.8 . Joh. 17.2 , 6 , 7 , 8 , 9. Thus hath his Father made him Heir , and given him possession of all in Heaven and Earth . This gift as from God , is a gift that takes in the bounty , bonity , justice , and mercy of God ; manifested in giving us to Christ , as his rightful possession . 5. He is Lord too by election and choice , Psa. 78.70 . Isa. 22.20 , 21 , &c. with reference to God ; the anointed and chosen one above all , Matth. 12.18 . Luke 23.35 . 1 Pet. 2.4 . So in Christ he hath chosen us to Christ , Eph. 1.4 . 1 Pet. 2.9 . And he is chosen with reference to us too , Isai. 26.13 . Cant. 5.10 , 16. John 20.13 , 28. so Matth. 22.44 . My Lord ! which particular appropriation implies the choice which is made of Christ for their Lord ; so do all the Saints , as Col. 2.6 , 7. receive Christ for their Lord ; i. e. A ruling Christ , as well as a Saving Christ , Jesus the Lord , 2 Cor. 4.5 . Now election is the proper act of free-will , whereby we would chuse one above all others , Cant. 6.3 . to which there must be a concurrence of knowledge , and desire ; by the first , we judge him to be fit , preferred above all , and in himself to excel all ; and by the latter , we are made to long after him above all ; and to choose him before all , both these are expressed by Paul , Phil. 3.8 . saying , Jesus my Lord ; though we grant that the principal point of this choice lies in the appetite and thirsting faculty of the soul : But all these ways Christ is Lord. 2. In what manner is Christ called Lord ? what kinde of Lord is he ? First , He is an Independent Lord ; for he depends upon none , answer 1 but all depend on him , Psal ▪ 89.27 . Dan. 2.21 . He is Lord Paramount over all , and above all , Phil. 2 9. Eph. 4.6 . Secondly , He is a Spiri●ual Lord , reigns within as well as without , in the hearts and consciences of men , 1 Cor. 12.3 . 2 Cor. 3.17 . Matth. 22.43 . Thirdly , He is a most excellent Lord ; excelling all in their own excellencies of wisdom , power , prowess , prudence , valor , virtue , beauty , righteousness , Jer. 23.6 . Heb. 1.8 . And in whatsoever a Lord should have , or be . Psal 148.13 . Fourthly , He is an universal Lord over all the world , Dan. 7.14 . Matth. 21.3 . living and dead , Rom. 14.9 . Over all his Church , Eph. 4 5. And yet a peculiar Lord to every Church and Soul , as appears before by choice . Fifthly , He is an alone Lord , Mat. 23 8.10 . Psal. 148.13 . Isa. 63.3 . and Isa. 2.11.17 . without any other Vice-Roy or Lord-deputy , and he will not allow any to usurpe his place , or power ; or to arrogate this over any of his Saints in his Church , Mat. 23.10 . James 3.4 . for hee alone is Lord Chiefe-Justice , Joh. 5.27 . and his Lordship is Royall-Prerogative , for brethren are all equall ; it is the evill servant that lords it over his fellow , and beats him , and takes hold on his throat , but Christ will issue out his warrants against him with a Habeas Corpus , &c. Sixthly , Hee is an Eternall Lord , and cannot be displaced or degraded , Isa. 9.7 . Heb. 12.27 . yea all changes , alterations , and downfals of other Lords doe rather ratifie and set him up surer , then damnifie or weaken his Dominion , hee shall reigne for ever . And thus wee see what manner of Lord hee is . vse 1 Vse 1 Well then , if this Lord be thus Lord , Then let us see the Churches and Saints happinesse , they have not many , but one onely Lord ; so all Saints are fellow●subjects to this one Lord : Had wee many Lords ▪ wee could not misse many miseries , and slaveries , for divers Lords have divers Laws , and divers Lusts , divers Minds , divers Wils , and divers Ends ; and all would breed divisions , and distraction , and destruction , but this one Lord hath but one Law , which is a Law of love , the new Command ( as wee shall shew in the third Lib. ) which breeds , peace , joy , grace , and union . O happy are the servants of this typified Solomon ; 1 King. 10.8 . 2 Chron. 9.7 . who are at peace in liberty and joy ; whilst all others ( poor soules ! ) have hard Lords to serve in a most miserable Babylonish bondage , and Antichristian slavery . Vse 2 The honour of the Saints and glory of the Church is , Eph. 5.27 . to have Christ their Lord and Ruler ; if it were an honour to be servants to Solomon , 1 King. 10. then a greater then Solomon is here . See Isa. 43.4 . Acts 13 ▪ 40. John 5.44 . they have their honour from above , which is ( ad se ab aliis ) more then a praise ( which consists in words ) yea , more then a Glory ( which consists in the good opinion of them ) and yet Christs is a praise and a glory to them , but he is more ; and yet hee is our honour Joh. 12.26 . and advances us , and all his Saints and servants to the dignity of Kings , and Princes , and Crowns , Glory , Rev. 1.6 . hee cannot want preferment that serves in Christs-Court and Kingdome , 2 Pet. 1.17 . Whilst it is most ignoble , and basely dishonourable to serve the Beast . Thirdly , By this Lordship of Christ , Saints are let out ( at large ) in their duties to God and men ( so far are they from being embondaged , that ) they are loose and at Liberty within the Kingdome of Christ ( but not beyond those bounds ) hereby what a bond of unity is this ? ( as appeares , Eph 4.3.5 . ) to make the Saints one ( though they be of severall measures , statures , judgements , heights , enjoyments , &c. yet ) when they remember they have all but one Lord , equally , and the same : How doth this whet their zeal ? and strengthen their hands and hearts for the truth ? when they come to contest together , Jude 3. and against opposers to be unanimous ? Phil. 1.27 . considering they all serve one Lord and Master ; what delight will they have in one another ? how they will encourage one another to be faithfull ? and industrious in serving of their Lord ? how ready will they be to vindicate one another ? and honestly and justly to take one anothers part against Opposers ? remembring they bee all fellow-servants ; how earnestly will they set upon a fellow-servant with arguments and reasons ? Scripture-proofes ? and reproofes ? and in the power of the Spirit speak home to such , as are ready to be lead away with lusts ? and enter into the service of other Lords ? whether of Pope , Prelate , Councels , Class●s , or whatsoever , that would rob Christ of his right ? yea how seriously and assiduously do they demonstrate to others ( that are not yet in this service ) ●he singular soule-advantages which are to be had hereby ? yea what a Bar is this to bolt sinne and Sathan out of doors ( as Hos. 14.8 . ) when wee consider who it is we serve , and whom we are under ? then say wee , what have wee to doe with Idols ! lust ? pride ? drunkennesse ? malice ? vanities ? traditions ? or any such trumperies ? For hath not the Lord ( or Ruler ) forbid us these ? are we not under his command : Come , Lord Jesus doe thy office ! other Lords would faine rule and ride over us , but come ! thou King ! Away Sathan ! avaunt , thou vile lust ! downe with these proud Lording Prelates , for I am under Christ ! I am in his Church and Kingdome ; I am under grace ! and redeemed by the blood of Christ from all false wayes ! worships and vaine conversation ? Therefore I will obey him , and hearken to him what hee saith , who is the ( alone ) Lord of his Church and people , and who is the best , truest , and most absolute Independent . He hath the most reason to rule me , and therefore it must needs follow , that I have most reason to obey him , Vbi est propria & specialis ratio Dominii , ibi est propria & specialis ratio servitutis . Lastly , Christ is the ( alone ) Head of his Church and people , without any other , Col. 1.18 . and 2.19 . Eph. 1.22 . and 4.15 . and 5.23 . neither is any joyned as Partner with him in this reason 1 worke of ruling or medling with the order of his owne , or his Fathers Kingdome . But first why he is called the head , and the Church his body . First , Because the Head and Body ( being united together by the necke ) make up the whole person , so that Christ as the Head makes not up the whole Christ ; but he as Head , his Ordinances and spirituall administrations as the Necke , and his Church and Saints embodyed together as before , and united to the Head by the necke , as his Body ; all these together make up a whole Christ , which is yet ( doubtlesse ) a great mystery , and few there be that finde it out , Epes . 5.32 . The worke of former ages ( since the Mystery of iniquity began to cover the earth , and be in the full ) hath been to know Christ in part , viz. Christ as the Head , which hath lay long obscure , and is not yet revealed to many ( even of the ) religious , and learned men ; much more obscure and undiscovered is this whole Christ , the Head and Body , who will ere long appeare as himselfe in the riches of his glory , and brightnesse of his Gospel , and the Saints shall know him compleatly , as Head , Necke , and Body , by one Spirit : And not covet to know him in part , as Head , or as Body ( viz. his Churches ) the worke of this age , but altogether . reason 2 Secondly , The Church of Christ is called the Body of Christ , by similitude taken from the natural body of man , which according to the diversity of members hath diversity of actions in Rom. 12. and 1 Cor. 12. So is Christ called ( as hee is in himselfe without the Saints ) the Head of his Church by similitude taken from the Head of a man , in which wee have severall considerations set before us ; As , First , In ordine . The Head is the highest , and the primest part of the Body , and yet for the use of the body is but a member , though most eminent , and above all the rest . Hence is it that every Principium , or beginning , is called the Head of a thing , as Ezek. 16.25 . Isa. 18.4 . and 51.20 . Thus Christ is ( secundum propinquitatem ad Deum ) exalted above all others , and is the Well-head to supply others with the streams of Life , and with the flowings of grace , Rom. 8.29 . he is become the Head of the corner , the top of all , Coloss. 1.18 . and yet ( though the Head of his Church ) for the use and advantage of the body , hee is , I say , but a member and a brother , Heb. 2.12 . though the first-borne , highest , and above all . Secondly , In perfectione . The Head is the seat of the senses , the beauty of the body , the grace of the man , and the most honourable of all , Isa. 9.8 . Christ is such a Head ( quantum ad plenitudinem omnium gratiarum ) in whom all fulnesse dwels , as Col. 1.18 . and 2.9 . he is the Head of the Body the Church , vers . 19. For it pleased the Father that in him should all fulnesse dwell , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) So Joh. 1.14 . Col. 2.9 . Christ is the seat of all excellencies and senses of the body , viz. his Church , hee is ( as the Head ) the honour , and grace of his Body , as a Husband is the glory and grace of his Wife , Ephes. 5.23 . He is the King in his beauty , Isa. 33. the beauty of his Body , their crowne and glory ; therefore this Head is of Gold Cant. 5.11 . yea ( in Heb. Cethem ) of the finest , and fairest gold . There may bee other Heads , brazen-heads , but none of gold , but Christ in whom all amiablenesse and perfection dwels . 3. In virtute . The head hath an influence upon the whole body ; every Member is beholding to the head ; for our sence , motion , life , and influences , are all from the vital spirits , and powers seated in the head ; and from thence are communicated to the body . For were the body headless , it would be senceless , motionless , and lifeless ; such a head is Christ ( virtute influendi , vel intrinseco influxu ) to the Church ( his Body ) and to every Saint his Member ; whom he feedeth with divine influences and spiritual incomes ( those very vital spirits ) which are seated in Christ are communicated to the Saints . Rom. 8.11 . For of his fulness . Joh 1.16 . We receive ; and the whole body is filled by him , as Eph. 1.23 . Whereby we become spiritually sensible , moving , and living . And without him for our head , we have not this life , sence , or motion ; so that the Church is maintained and preserved by sweet influences and virtues from Christ her head ; and so is every Saint and Member . It is this head that giveth grace , life , strength , light , righteousness , love , wisdom , judgement , divine reason , and understanding , and whatsoever is in the head ; we receive all from him , and without him can do nothing , Joh. 15.5 , 7. 4. In gubernatione . The head is the governor of the body , and Governors are commonly called the head of the people , Josh. 11.10 . Judg. 11.8 . Deut. 28.13 . Psal. 18.43 . So Saul was called the head of Israel , 1 Sam. 15.17 . And thus is Christ the head of his Church , Col. 2.10 . To rule and govern her , Isa. 9.7 . & 22.21 , 22. A Governor is one that orders , acts , and moves those whom he governs into their proper use , and end : Thus doth Christ govern his Church , and every particular Member , making them act to the end , and in that use they are appointed for ; as Rom. 12.5 , 6. 1 Cor. 12.11 , 12 , 18. And as it pleaseth him , the Marriner that is Master and Head of the Ship steers and rules it to what Haven , and in what rode he pleaseth ; For in this Head , wisdom is seated , which is ( cognoscitiva & directiva ) executed both by a knowing and directing property , and ability , whereunto the Members are become subject . 5. In sympathia . The head hath a fellow-feeling with the rest of the Members of the Body , and is a fellow-sufferer with them in their afflictions : If the finger but ake , and the toe be but trod on , the head is sensible of it , sadded for it , feels it , complains of it , and looks after it ; such an Head is Christ ; and to hurt the least of his little ones , the meanest member , is to hurt him , and to make him complain ; to slight , and slander , cast off , or contemn them , is to do so to him , Luk. 10.16 . Matth. 25.45 . For , as much as ye did not help the least of these , you did not help me ( saith he ) and for as much as you persecute these , you persecute me , Acts 9.4 , 5. Christ takes all to himself , and is partner with the least of the Saints in all their sufferings , Isa. 63.9 . Therefore said Gadius Martyr , Abate nothing of my torments , for it will be to my loss ▪ go on ! Christ is my partner , &c. Our eyes are in this head , he hath ears to hear for us , and tongue to speak for us , ( he is our advocate with the Father , &c. ) 6. In sanitate . The head being well and sound , the body is safe , and out of danger , as long as the head is above water , the body cannot be drowned ; as long as the head is well setled , the body is so too . But if the head be lost , the body is lost ; if the head be unsetled , disturbed or distracted , no wonder the body is so too ; and every Member acts distractedly and disorderly , and runs at random ; for the Governor is not at home , when reason is exiled : Hence men become mad , and unsound , and unsetled ; ( insania dicitur per corruptionem sanitatis . ) Christ the head is in good health ( though many Members may be sick and weak ) and so long the body will live , and without danger ; we are safe in Christ , and sound in him our head : Hence he is , Cant. 5.11 . the head of gold , ( in Hebrew , Paz , ) i. e. solid gold : Saints have a solid head ; but the reason why many run a madding after monstrous errors , traditions , unsound opinions , and fopperies is , Col. 2.19 . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. e. not holding Christ fast , and keeping him close with all their strength . For it signifies , a strong and stedfast retention and apprehension of Christ , against all opposers whatsoever , their loosing or laying aside , this head , and living in , taking from , and acting by an unsound Head , a toxicated brain , a Creature-principle and ruler . ( Hosea 5.21 . Ephraim was broken ) I say , this is the reason many are lost , that do they know not what , and worship they know not whom ; and go they know not whither , but run into all manner of madness : This the Saints do not , that hold fast Christ , their Head. 7. Lastly , As hairs grow upon , and from , and in the head , and are nourished by , and hang upon the head , and are an ornament to the head ; even so are the Saints , ( as the hair ) and Christ as the head , Cant. 4.1 . & 5.11 . By much more I might amplifie it ; and I shall now apply it . First , Learn the unlimited and everlasting advantage the vse 1 Church and Saints have from Christ their head ; A little help to which lesson hath been already offered to you , and laid before you : How from Christ ( as he is head ) she derives all her excellencies and enjoyments , which I shall not insist on now ; but , Secondly , The Church and Saints have but one head : vse 2 Now by Church , I mean all Saints , under all Forms and Administrations whatsoever , past , present , or to come ( which are all but one body ) Eph. 4.4 . Rom. 12.45 . 1 Cor. 12.12 , 13. Therefore must have all but one head ; that body which hath more heads then one , is a Monster ; nothing is clearer in Scripture , then to prohibite the plural , 1 Pet. 5.3 . and to preach up the singular , Psal. 45.11 . Eph. 1.22 . and single head , viz. Jesus Christ , Eph. 5.23 . Col. 1.18 , &c. How dare men make choice of any other head ? or ( which is to set up , the Creature in the room of Christ ? ) A head of brass , in stead of the head of gold ? Have not these men hearts of brass , and foreheads of brass ? They will needs have men to play the part of Lords over Gods heritage , to lay down Directories and Rules of their own make , and Cannons ( very dangerous , charged full , and rammed home and hard , to the very mouth ) of their own constitutions , and in their own construction . How loth are Lord-like Ministers , Magistrates , ( or Prelatick tempers ) to admit Christ , the absolute Lord , and Soveraign ( without any Vice-Roy ) in matters of Religion ? who is so , ( and will and shall be so , whether they will , or no ) by decree from above , Psal. 26.7 . passed in the councel of Heaven , for all eternity , Dan. 4.34 ▪ 35. Isai. 9.6 , 7. This lesson hath been above a thousand years in learning ; and yet how many are marvellously ( and I fear , I may say willfully ) ignorant of it ; always learning , 2 Tim. 3.7 , 8. yet never learn it , in the sound knowledge of the truth ; but as Jannes and Jambres withstood Moses , so do these resist Jesus Christ ; as if he took too much upon him ( but they shall know they take too much upon them ▪ ) It goes to their gall to get this by heart , that Christ is head , yea , and onely head , without any other primary , or secundary Vicar , or Vice-Roy . In this particular you may obviously eye and spie out a difference betwixt Christs Church and Antichrists , who stand out at a distance in this : For First , Antichrists hath men to be their Governors , and are led by the laws of men , but Christ is the Head , Ruler , and alone Leader of his Church , by his Word and Spirit . Secondly , The false Church hath its government on the Creatures shoulders ; as on Pope , Archbishops , Prelates , Classes , or Synods , &c. But the true ; onely on Christ , Isa. 9. Zach. 9.12 . To bear up this Ark , and others are forbid . Thirdly , The false Antichristian brazen-faced Church hath even a head of brass ; but the true hath onely a head of gold , Cant. 5.11 . And First , This head of brass brings into his false Church-state by force and fraud ( non verbo sed ferro , ) but this head of gold wins into his , by his Word and Spirit , in love and sweetness , making them a willing people in the day of his power . Secondly , This head of brass brings in iron signs , and fatal instruments to keep men under him ; and seeks secular power , to keep up , hoise up , and authorise his beaten and iron precepts , and commands ; but the head of gold by his own golden authority prevails , without asking leave of any other Civil or Ecclesiastical powers whatsoever . Thirdly , This head of brass is of a mixt principle , Jer. 6.28 . and is best pleased , with a mixt company : Hence are so many godless , hardned sinners , subjects in his dominion ; but the head of gold is of such a principle , that none will serve him , nor will he that any should worship him ; but the precious separate from the vile , the pure from impure , and visibly unholy , Jer. 15.19 . Isa. 60.21 . Fourthly , This head of brass ( which is black within , though it shines without ) accepts of a meer outside appearance , and verbal confession of Christ ; let him be as black as Hell within , so his words be good , and he look like Heaven without , it is enough to answer his principle . But this head of gold ( who is better within , then without ) would have all his like himself ; all glorious within , Psal. 45. as the curtains of Solomon , Cant. 1.5 . being born of God ; for what is of flesh is flesh , and what is of Spirit is Spirit , Joh. 3. Fifthly , This head of brass hath members and officers of mettal like himself ; and of no better principle , if so good , ( for some are iron and clay ) who act according to their own natural principles , or points , &c. But the head of gold hath members and officers qualified with his own Spirit , and excellencies , and filled with his own fulness , Eph. 1.23 . and partaking of his own divine nature , 2 Pet. 1.4 . Christ and his Spirit are the Officers in Christs Church , and none other , any further then Christ and his Spirit dwells in them , and acts them ; so that then it is not they , but Christ rules , orders , directs , disposes , or dispenses , &c. Sixthly , This head of brass hath an ill-savor , Joel 2.20 . and all his doctrines , traditions , and discipline , sent strongly of himself ; so that whosoever handles them , their hands will smell of the brazen head ; therefore beware of their leaven , &c. But this head of gold , and all his ordinances , doctrines , laws , and discipline , are of a most sweet and pretious savor , Cant. 1.3 . 2 Cor. 2.14 ▪ 15. Eph. 5.2 , &c. As oyntment poured out . Seventhly , This head of brass , seen and observed by himself , makes a rich , rare , and amiable show to most men ; but when he comes to be compared to the head of gold , he falls , and then looks like himself , viz. dull , dead , black , earthly , filthy , and unfit for to be a head ( or foot ) in Christs Church . Thus in these days , his doctrine , and devices , traditions , and trumperies , being brought into the light , and compared with the truth , can no longer triumph , but must fall before this head of gold ; who excels him as far , as light darkness , good evil , and as Heaven excels Earth ; although before this he fetcht in many to him , from far , and sat in glory and majesty , exalting himself above all that is called God , 2 Thes. 2.4 . But now he is to be destroyed by the bright appearance of this head of gold , 2 Thes. 2.8 . that is , he is to be rendred useless and uneffectual , as before in the Septuag . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he shall weaken him , or break his strength , or glory , he shall lessen his lustre , and make him forlorn , and loose his pride : Nothinging him by his spiritual appearance , and in the brightness of his presence . Eighthly , This head of brass is the work of mens hands , and but of mans Creation , and must be broken to shatters , Psal. 29. this Image must fall , Dan. 2.32 . But for the head of gold , the headship of Christ , the gates of hell shall not prevail against him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the powers of hell , the policies of hell , the very strength and force of hell , shall be set against him , but to no purpose ; for of his government there shall be no end . Thus I have cursorily set before you a vast difference between a false and true Church-state , from the Heads ; the one being of mans make , and the other of Gods appointment , Psal. 2.6 . All things are to be put under Christs feet , and this head of gold shall wear a crown of gold , for ever and ever , Heb. 2.7 , 8. Therefore it is that Kings , Crowns , Kingdoms , Councels , Classes , and Synods , National Churches and States are shaken , and shall be shaken , that the Kingship of Christ , which shall never be shaken , Heb. 12.27 , 28. may remain for ever . Thus you see how false Church-states are but the habitations of Antichrist , built up by men ; but the true ones are built up by Christ , Zach. 6.12 . and the habitation for his presence and honor to dwell in , Eph. 2.22 . 2 Cor. 6.16 . Wherefore Friends ! beware ! beware of brazen faces ! that have the face to cry up that Head , which you have heard of ! These are those that consult to cast Christ down from his excellency , and delight in lies , Psal. 62.4 . Such brazen heads fall ( by thousands ) short ( yea , by millions of myriades ) of the orders , excellencies , perfections , plenitudes , virtue of influence , Government , Sympathy , health , and soundness of this true Head of the Church . viz. The head of gold . But now , who be such heads of brass ? First is , that head of brass , the brazen-faced Pope ( always brought up in Brazen-Nose Colledge ) he was the first , that had the face to prefer himself general-master of the Church ; Lord , Head , and Law-giver . There was no such thing from the beginning , but by little and little , and as ambition , and base thirst of ruling began to rage , the care of Christs Church began to asswage ; and then , we shall finde , first began to be given to one man the name of Bishop , ( a name common to all Ministers of Christ , Acts 20.28 . ) who was chose by the rest of the Ministers and Elders to be ( as it were ) Consul in a Senate , or as a speaker in the house , and which was to be for the time being and present , upon urgent occasions , to sit as Chair-man : And though he had ( the honor ) the name , yet no more authority , nor voice , nor determination then any other ; he had no negative power or voice , which all lordly spirits pretend unto . The next step after this , was , by reason of the paucity and poorness of Ministers and Overseers ; and by reason of the rigor of hot persecutions , the Church was neglected , and Bishops ( so called ) or Ministers grew most ignorant , and very few to be ●ound fit for Church-affairs as Overseers ; and of those very few , most of them unlearned , and very blinde and dumb , and so idle , that they regarded not the Church , and let things go how they would . Then began the care of one Church to be given up to one more then to any other , and then did one take the most charge of Church-orders , Ordinances , and Discipline , which occasioned him to hoise up his ambitious sails to be filled with honor . And so it began to be a perpetual and continual course and office , which was onely for a time at first ( and that upon necessity too ▪ in times of persecution ) conferred upon one and so all began to be guided and governed by one , mans authority ; and no more by joynt consent , concurrence and votes , &c. of the whole Church and Brethren , as was wont to be before , Acts 15.22 , 23. And after all this the veil of ignorance grew thicker , and darkness , yea , gross darkness over-spread the whole Canopy ; so that scarce an able understanding , discerning Minister , or sit Overseer , was in a whole City , Town , or Province , to be had or heard of ; and yet fearful Tyranny , and troubles the Saints ( poor , scattred , scorned , dispersed , and despised people ) were then under . Whereupon all the Churches that were in one whole Province , were ( by those times ) brought under the subjection of one man ; and so called his Diocess ; and that man the Bishop of that Diocess , and then he shook off the care and charge of one particular Congregation or Parish-Church , pretending the over-sight of many ; So that ever since the office of a Bishop hath been by such , left ; and their ambition hath been great , to be great , and to get honors . Thus it came to pass the Authority of the whole Church , and power by Christ committed to the whole body , was usurped by one man ; who sat as a god in the Temple of God , ruling and reigning as he list ( until of late in England these lords were laid in the dust , which is eminently ominous to the Popes . ) But ambition still growing bigger and bigger ( as a bladder which the devil had the blowing up of ) being filled with sulpherous breath and bottomless pit-smoak ; these Bishops climbed yet higher , till there came to be Archbishops and Metropolitans , and Primates to rule whole National Churches , in the whole Nation . After this the whole world , or the Church ( as they called it ) all over the world in all Nations and Kingdoms on the Earth , must be governed by a Quadrumvirat , i. e. Four Patriarks , who had the charge of all the world ; but yet not being high enough , up gets the Pope by those stairs , and saucily leaps upon Gods throne ; And so this Brazen-head , or Brazen-faced Antichrist proudly came to sit in the Temple of the Lord , as 2 Thes. 2.4 . Here you have a true history of his rise , I doubt not but ere long you shall have as true a history of his ruine . He is already begun to fall ( here ) as he began to rise by Bishops , Archbishops , Primates , &c. And this is an honest Narration of the Church-confusion in times of persecution , and of the crowding out of all other Church-officers and offices ( as I shall shew if the Lord please in the third Book ) and of the stating and starting up of Pope and Prelate , upon Gods throne . I shall refer you to 182. page of Cartwrights Eccles. Discipline , Printed Anno 74. wherein you have the Story at large . But after the Pope who called himself Christs Vicar , ever since to this hour : after , I say , him , who taught the poor people Psapho-like , to cry him up for a great god , follows , Secondly , Next a General Councel or Synod , who usurps the power and authority of Christ , and his Church ; they set down Laws , and laying injunctions upon the Saints , they bid and forbid , command , and countermand as they pleased ; to make themselves Judges and Commanders over consciences ; and to determine , approve , and appoint what ( as they accounted ) was truth , and what was not . Thirdly , But this head of brass became also too hard a Task-master , and kept the people of God in grievous bondage . Then after that , starts up the Arch-Bishop , and he Lords it over the Bishop , the Bishop over the Deane , the Dean over the Archdeacon , the Archdeacon over the Parish-Minister , and the Parish-Minister over the people , and what a slavery were poore soules in then ? The Prelate sate then in his magnificentiall robes in pompe , like a little God , and petty-Pope ) in his High-commission-Court ; but as Hierom sayes , in Tit. & in Epist ▪ ad Evagium . Non divina authoritate unum aliquem Presbyteriis esse Praelatum , qui dicatur Episcopus , &c. sed humana consuetudine ; and this is not by divine right , or authority , but having a custom up ; they cannot , or they will not let it goe downe , but it grows higher and higher , whereby the order and authority of Christ is cast by , and their Lord-like , and their tyrannical Ruledome set up , and so it is they came to reigne . This , sayes Bullinger , Blessed Jerome speaks , not of the Roman Hierarchy , as of every Bishop , or any one whatsoever he bee , that will take to himself power over any Church of Christ , or that does domineer over any Congregation ; for ( ab antiquo ) a Minister and a Bishop , a Preacher , and a Prelate ( so called ) had one and the same honour , dignity , power , and authority , yet next to this proud Prelate . Up starts an Assembly of Divines ( as a Councell did next the Pope ) to be Christs Vicar too , and he is another head of brasse , as bold as the former petty-Pope to impose Lawes , and penalties : these have usurped power over Christs Church too , they deliver their dogmata , and breath out their senses and sentences with wild-fires about their eares , that swallow not their Judgements and Lawes by whole sale , and in the lump . Such Synods who have challenged to themselves a potestatem juridicam ) a Juridicall power over the Saints , as to inflict punishments , to binde up consciences to their Cannons , Directories , or Conclusions , and by a Legislative Lordlinesse have laid down the Orders and Lawes under penalties and paines ; so that they have been too brazen-faced and bold . There is no precept for Synods , said Dr. Whittaker ; but for this I shall refer the Reader to Mr. Hookers Survey of Church Discipline upon this subject , as also to the third book of his Treatise , and to Lib. 2. wherein I hope , all objections I meet with , that pretend the necessity of this ( usurped ) power , are answered ; but , Another brazen-head that takes the same course in usurping Lordship , is the Ruling-Classes : O! what a Platonian Metempsuchosis we meet with ? these all breath by the Popes soule ! O mystery ! Mystery ! Mystery ! of Iniquity ! under a new name , this is but the old head of brasse ! only furbished up in a better forme for appearance ! It was the Assemblies vote ( very like , and good reason for it ) That it is lawfull and agreeable to Gods word , that there bee a subordination of Congregational Classical Provincial , and National Assemblies for the government of the Church , &c. but how prove they that ? from Mat. 18. Goe tell the Church , &c. very well proved : then the Church is meant the Classes ( this is a Doctrine for Asses ) and is indeed agreeable to the Scottish word of God , but not to our word of God. This is proved , ( saith Mr Dell ) as the Pope would prove himselfe to be above the Emperour out of Gen. 1. God made two great lights , the Sunne to rule the day , and the Moon the night ; the Sunne is above the Moone ( sayes he ) therefore the Pope is above the Emperour ; so doe the Assembly prove subordination ( very well for an Assembly ) but wee may say as Isa. 26.13 . O Lord our God! other Lords have had dominion over us , but ( now ) by thee onely will wee make mention of thy name . What is this National Assembly ? but Archbishops multiplied ? what is their Provincial , but Bishops multiplied ? their Classical , but so many Deans ? or Deans multiplied ? their Congregational , but Prelaticall Ministers multiplied ? and is not this of Brazen-head-Colledge ? and beat out upon the Popes Anvil ? Well , I might shew what unsavoury fruits there are that grow upon this Bramble of Rome , and what corrupt poysonous Cankers are plucked from it ; but for that I refer to the third Book of this Treatise , onely I must say that such Plants as these ( which are not of the Fathers planting ) must be rooted up , Matth. 15.13 . and shall conclude with honest Bullinger , De unitate Eccles. Decad. 5. Serm. 2. Firmissime inhaeremus sacro-sancto Evangelio , & indubitatae Apostolorum doctrinae , quae tollit omnem primatus superbiam , fideléque nobis ministerium , & ministerii aequalitatem humilitatemque commendat , &c. Let us keep close to the word of Christ , and the undoubted doctrine of the Apostles , which doth cast downe this doctrine , and suppresses this pride and Prelacy , pressing humility , and equality without subordination , or superiority ; but that hath been offered before in Chapter 8. I doubt not but the irrevocable , and irrecoverable downfall of these brazen-faced Idols , is hard by , let us wait but a little while , and he that shall come , will come , and then as , Hos. 14.8 . Ephraim shall say , what have I to doe any more with Idols ? I have heard the Lord , and observed him , &c. i. e. him , who is the Head of gold . But before I finish this Chapter , let us be content with this Head , viz. Christ alone , and be very cautious of medling with secular powers ( who have their secular ends ) in Church-matters ; for though all Popish and Prelatical discipline calls for the sword of the Civill Magistrate to support them ; yet this doth not , only for the sword of the Spirit ; for the weapons of our warfare are not carnall . There is no need of forcing power , as appears in Chapter 11. for Christ bids his Disciples , Goe , and teach , but never to offer violence ; so sayes Chamier , Ea est Ecclesiae natura , ut nusquam magis requiratur persuasio interna ; nam ad fidem nemo potest cogi invitus , &c. ) That the Church of Christ is of such a constitution as necessarily requires inward perswasions and workings upon the spirits of such , as enter , or are in . No man can bee ( well ) against his will forced to the faith , for God wil bee worshipped with the whole heart or will ; and hypocrisie ( which Coercive powers drive into ) is detestable and odious with God : wherefore in the order and government of the Church , this ought to bee the bent and scope , viz. to win into the Church by spirituall perswasions ; and those that are so called , are to bee so kept in , and continued , i. e. not by violence but as voluntary . No such thing as Secular Magistrate to make men bee of any Religion , or to compell any to the faith ; that was of force , or in date three hundred years after Christ. And it was such a thing , saith Zuinglius as Christ alwayes set far from him , at a distance , as if it did not appertaine to him , nor his Kingdome to meddle with , viz. with the worlds jurisdiction , or power , as Luke 12.13 , 14. Who made me a Judge , or divider over you ? who ? not the world ; therefore he would not intermeddle ( though sought unto ) with secular Government ( which hath ever secular ends ; for then Religion must dance attendance to policy , and what is that ( saith one ) but to set the Asse upon Christ , not Christ upon the Asse . This worldly policy ( saith Luther ) would ruine Religion ; yet Christ is made a Judge , Jo. 5.22 . but his Judicatory power is not of the world , nor as the worlds ; and by this he would teach us not to introduce Powers so improper to the nature of the Church into the Church , which must needs act , and be executed in tyranny then , because they are quite out of their owne Orbe , and then they are Phaeton-like , destructive : For the Church is called not of the world , though in the world . In Constantines time ( when the Church it is said was lulled in his lap ) whilst the worldly powers were the Churches servants and friends ; yet Constantine would not come in as a civill Magistrate to compell any man , but absolutely forbids it in his Letter to his subjects in the East : Let no man ( sayes he ) bee grievous one to another , but what every man thinks to bee best , and most the minde of God , that let him doe , but be sure they live holy , and walke as children of light , without malicing or menacing one another ; and he concludes thus ; For there is a great diversity between voluntary and forced Religion ; but this will lie before us in the Second Book . Onely this note , that this head of Iron got in by the Apostacy , and ever since the Churches ( so called ) or rather the Popes and Prelates have had a dependency upon worldly powers , whereby they have been , and shall be both undone together , and their fall shall be great , Rev. 19.18 , 19. which the great hand of God hath already given earnest of ( as is seasonably observed in my Lord Cromwels Letter from Dunbar , pag. 11. ) and sayes he , It is worthy consideration of all those Ministers that do take into their hands , the instruments of a foolish Shepherd , to wit , medling with worldly policies and mixtures of earthly powers , to set up that which they call the Kingdom of Christ , which is ( indeed ) neither it , nor if it were , would such means be found effectual for that end ; and they neglect , and trust not to the Word of God , the Sword of the Spirit , &c. But besides these Letters , we shall finde after Constantines time too , That Civil Magistrates ( as such ) had no right of Vmpirage ( as Master John Goodwin sayes in his sixteenth Quaere ) in matters of Christian Religion , which appears Proof-sure , in Ambrose his thirteenth Epistle to the Emperor Valentinian , who saith , When did you hear , most clement and kinde Emperor , that Laicks ( Laicos judicasse in causa fidei ? ) were Judges in matters of Religio● ? or ever censure in matters of faith , &c. So that it seems ( then ) they were accounted very incompetent Judges . And why not now ? Unless that new invented inference be of force sufficient to carry away the bell , that follows , Object . Job , saith in Chap. 31.26 , 27. If I beheld the Sun when it shined , o● the Moon walking in Brightness ; And my heart hath been secretly enticed , or my mouth hath kissed my hand : This also were an iniquity to be punished by the Judges , &c. Hence say some , Job teaches , the Judges of the Earth are to meddle in such matters . Answ. I shall easily demonstrate , that this Text teaches us not a tittle of Civil Magistrates Power ; and then secondly , That it treats not of their Power in Matters of Faith. 1. And first , We shall finde , both by the Text it self , and by the words going before , and following after , that Job speaks of God , the great Judge ; ( or if you will have the Hebraism , Judges , and Judge of Judges ) and not of earthly Judges ; reason 1 Reason 1. Because the Hebrew is too pondrous for earthly powers , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of great weight ; and so Shaphat is as much as to say , One judging and doing right in all causes , which earthly Judges and Powers cannot do : viz. In such cases as are the Ablative to them , being out of their orbe , beyond their sphere , and too high for the principles of secular powers . reason 2 Reason 2. But for more satisfactions sake , see verse 2 , 3. Is not destruction to the wicked , and a strange punishment to the workers of iniquity ? Doth not God see my ways ? and count all my steps ? &c. So come to verse 14. If I have done thus , and thus , sayes he , What then shall I do when God riseth up ? and when God visiteth , what shall I answer ? So in verse 23. For destruction from God was a terror to me , and by reason of his highness , I could not endure . So he comes to the Text , If I have been so covetous to make gold my God , verse 24. ( If I have been so Idolatrous as to worship the Sun , or the Moon , verse 26. If I have been a Hypocrite , or if my heart hath run a whoring from God , and hath secretly sinned , being inticed thereunto by idolatry , or the like ; and my mouth , and my hand hath consented , and agreed together ; contrary to my open and apparent Profession ; as those that of old kissed their Idols , 1 King. 19.18 . Hos. 13.2 . or else reached out their complementing hands to the Idols of the Sun or Moon , and then put their hands to their mouth in sign of honor and homage . But if I have done so , will not God judge it ? Or were it not an offence for God to judge ? Heinous and abominable , and against a high God. And for this kinde of Exposition , vide Diodate , Calvin , Arias Montanus , with many others : Besides , see the following verses , verse 35. O that one ( the Judge ) would hear me ! Behold , my desire is that the Almighty would answer me , verse 37. I would declare to him my ways ; and as a Prince ( not as a prisoner ) would I go near him . All these Scriptures are of force and power to prevail with my reason , and to arrest my understanding , that this Judge must needs be meant the just God , the Almighty One ; and not at all touching or teaching the power of earthly Magistrates . 2. For that the earthly Judges of the East-Countreys in Jobs days , were Idolaters , and Sun-gazers , and Moon-worshippers ; and how then could Idolatry be punished by such Judges ? 3. The Word is to be read thus , This were an iniquity condemned , or adjudged , ( iniquitas judicata , sayes Arias Montanus ) or damnable ( sayes Calvin ) or one of the greatest size ( iniquitas maxima , sayes Carthusianus in loc . ) or the like ; but I meet with no Expositors ( but t'other day at White-hal ) that assert this Text to give Magistrates power in Matters of Religion , which is altogether against the Text , Context , and the truth it self ; besides , the original will not allow it ; for to be punished by , is not to be found there , but is added by our Translators , and is a bit of their own brains . On which , all the Inferences , and Arguments that are built , must needs fall ; for this their foundation is of sand . But should we play with them , and ply them a little for recreations sake ( as a man does with the fish that he hath struck , and is sure of ) we might argue with them , Ex concessis , and then say : 4. Suppose it were so , yet this were not to make them Judges of Religion , in matters of Faith ; but onely as their object in matters of fact ; for if my words and actions , mouth and hand , verse 27. have agreed together in Idolatry , &c. Then the Judge takes notice of it ; so in verse 11. the brain is to be punished by the Judges : But I offer this onely for sports sake ; for I adhere to the Answers before , as most authentick , viz. That Job intended not earthly powers , or Judges here below . But I have met with some more Objections and Questions of late , by a Letter sent me , from a pious and an understanding Gentlewoman , Mistress Venn , which I answered : Some of which are as follow , I shall pick out the powerfullest . Quest. 1. Whether Magistrates being set for punishment of question 1 evil-doers , as well as for the praise of them that do well , ought not to punish men for Heresies and Blasphemies ? as well as for answer 1 swearing , drunkenness , &c. Affirmatively , Within their own jurisdiction which is Civil , they may take cognisance of all sins whatsoever ; so far , as they be uncivil , and break their Civil Laws ; provided , that answer 2 those Civil Laws contradict not Christs : So give unto Caesar what is Caesars . 2. We must ( as Master Burton sayes ) put a difference between consciences and practises ; God alone is the Lord and Judge of the conscience ; but man of mans practises , and actions , whether good or evil : So Rom. 13.3 , 4. If you do that which is evil , be afraid . So that it is for deeds or actions , that are evil , he is to punish . Actions are the object of Civil powers to countenance or correct , as there is cause ; not consciences , judgements , opinions , thoughts : So that as they punish swearers , drunkards , whore-masters , &c. for their evil actions , and not for their thoughts , opinions , or the like ; so they are not to meddle with Schismaticks , Hereticks , Blasphemers , or the like , for their judgements , thoughts , or opinions , until they produce practises , and bring forth such actions , as are the adaequate object of Civil Magistracy , and then they may and must ; but to a second answer 2 sort of Answer . Negatively , Magistrates may not usurpe the power of Christ and his Church , to suppress sin , error , or blasphemies , by the sword , ( being no more then opinions , and before they break out into evil pr●ctises , ) seeing Christ hath commanded they should be destroyed by the Word and Spirit ( which convinces of sin , ) &c. Joh. 16.8 . Thus Luther in his Epistle to them at Erphard , sayes , Consider with what sword I have conquered sin , and overcome their errors , and subdued policy : I have never touched them with a finger , but Christ hath destroyed them all by the Spirit of his mouth . i. e. The Word of his Gospel . And this is the onely instrument of conquering , converting , and convincing . Thus saith Zuinglius , Haec unica eaque sola via est , &c. This is the onely way to subdue errors ; the Word will conquer , when nothing else can ; we suffer all the writings from Papists , to be freely and openly read , and read again : For the sword of the Spirit shall slay all the evils that are taught in them . Now judge ( sayes he ) whose cause is most suspicious and surreptitious ; ours , who would have even the adversaries doctrines published in our Churches , that we may overthrow them by the word ? or yours , who reproach our doctrine before the simple people as hereticall , yet by your good will , neither suffering them to read it , nor understand it , nor yet so much as offering to overthrow it by the sword of the Spirit , which is the word of God. Thus we see how secular powers are excluded from medling with matters that are spirituall or mentall , and that the Word and Spirit are the Instruments appointed by God for the overthrow of errours , and suppressing of heresies and blasphemies . Object . We finde the Reformers of the Church in the Old Testament that looked after the worship of God , that they used their materiall sword and Civill powers ( as Kings and Rulers ) to cut off the Idolatrous Priests , 2 King. 16 ▪ 5.20 . and false Prophets , &c. Ans. 1 Such as were types of Christ , ( both King , Priest , and Prophet ) did many things by extraordinary warrants , and answer 1 many things they did in the letter , which were to figurate the administrations of the Spirit , which were to answer thereto , as Num. 9.13 . and 5.2 . Levit. 10.2 . Exod. 32.24.27 . But these were in extraordinary cases , such were the extraordinary persons of Eliah , Samuel , David , Daniel , &c. who exercised both offices , and as I may say both swords , but this was extraordinary , and for extraordinary ends ; Now , Secondly , Loe ! we may prove Priests and Prophets did execute in Civill offices too , as Phineas in putting to death Zimri and Cosby , Num. 25.7 , 8. Psal. 106.30 . but ( our case being not the same ) proves no more that Civill Magistracy belongs to Ecclesiasticall men , so called ; then that Ecclesiastical power and offices belong to Civil Magistrates ( as such ) But besides Thirdly , It lyes evidently before us in the Old Testament , that Ecclesiasticall Powers ( so called ) were ever distinguished from Magistraticall ; For the Priests and Levites had their distinct proper acts and places , both in respect of order and jurisdiction ; so had Moses and Aaron , one having charge of the State , the other of the Church , and not the one confounded with the other , or confined by the other ; Yea the● stood at such a distance that as none of the Priesthood could meddle with State-matters , or take that government upon him ; so none of the Royall-stocke , or blood , could meddle with the Priesthood : Nor durst any ( as I know of by ordinary warrant ) untill King Vzziah , puffed up with conceit and pride , 2 Chron. 26.16 . but he escaped not scot-free , and it hangs upon record as a scare-crow to cautionate others of his temper ; neither doe we read of any Priest ( unlesse by extraordinary warrant , as is said before ) that durst meddle with Civill-matters , till Aristobulus most rashly , after their returne from Babylon joyned and jumbled the Kingdome and Priesthood , Mitre , and Crowne together , so sayes Euseb. 8. lib. of his Preparation to the Gospel : And the New Testament , and Gospel , are as cleare against it as can be ; Christ ( the High-priest ) ever kept within his compasse , refused to meddle with Caesars matters , as to divide the heritage , Luke 12. yea and to be a King , Jo. 6.15 . being a thing Civil , and out of his sphere , and so he forbids his Apostles over and over , medling with such matters , Mat. 20.26 . and Mark. 10.42 . Luke 22.25 . he tels them , that though it befitted Kings Courts , and Gentiles , yet not them , they being called into other and better offices , and distinct from them : the Apostles themselves disclaime it also , 2 Cor. 1. ult . yea , they refused to meddle any longer with the charge of the Poore , seeing there was no such necessity of it , but bid them choose Deacons : Act. 6. Much lesse would they meddle with matters meerly civill and worldly , to take them off their Ministry and duty , 1 Tim. 2.4 . 1 Cor. 24.25.26 . Rom. 12.3 . and yet ah ! how ! how ambitious have many been in all ages ? not content with their calling , but still aspiring ? and usurping ? I find Mr. Cartwright in his Eccles. Discipline p. 80. speaking of the pride and ambition of Bishops complaining much of their meddling with Civill matters , which ( sayes hee ) is contrary to their owne Cannons , and to the old Cannons called the Apostles Cannons in 80. and 82. p. and contr . Concil . Carthag . 3. Cannon 18 , 19 , 20. and which ( sayes he ) is most bitterly inveighed against by the Ancient Fathers ; but this came in at first , he tels us , thus . When things were in controversie , and estates lay at variance between parties , there were not those hot and eager suits at Law then ( nor that fatting or feeding of English locusts ( I meane Lawyers ) as now is ) those things that were in controversie were wont ( by consent mutually from both parties ) to be given up to a Bishop , or Bishops , trusting to their consciences , and looking upon them as more then other men for piety and conscience ; for they conceived this the best means and issue to end all controversies , and so came in Lands called Bishops-lands in part . Since which Kings and Princes partly out of good minds , and out of earnest desires to adorne them , and the Church ( though they were not wary enough in what they did ) and partly because they were themselves so continued in wars abroad , which required their own persons , therefore they ( in their owne absence , and by reason of such like hindrances ) gave authority to Bishops to correct such with Civil censures , mulcts , and punishments as disturbed , or troubled the Church ; which in little time they tooke so much likeing unto , and were so ambitious of , that no honourable office in Civil-state , but they got into their hands by book or crook ; becomming Lords , Treasurers , Keepers , Chiefe-Justices , and of the Privy-Councel , and upper house of Parliament , and what not ? who desire a fuller account hereof , may finde it in Dr. Willets Synopsis 5. Gen. Controv. 9.3 . p 278. How at first , the Priviledges and immunities were inlarged by the munific●nce of civill powers , and Princes , and with divine authority , and so Marsilius Patavinus asserts it ( ex gratuita , &c. ) Praefat in Concil . Senonens . And that the revenues and lands of Bishopricks were ( some of them ) given by devout and religious persons , Princes , &c. Cod. lib. 8. tit . 54. l. 54. Justinian . And their titles of honour , being created Barons , and made Lords of the Parliament house here in England , were bestowed upon them by the bounty of Kings about foure hundred and twenty yeares agone . Cod. lib. 2 ▪ tit . 7. leg . 14. but never by the word and warrant of God , that they got these Civil honours , places , and imployments . But wee shall finde many Lawes that were made to invest them into honour and pomp . As Cod ▪ lib. 1. tit . 6. leg . 28. Anthemius made this Law , that if a stranger dyed , and left no Executor , the Bishop of the place should bee his Executor : So Cod. lib. 6. tit . 54 leg . 10. if a stranger dyed intestate , his goods should bee delivered to the Bishop : And abundance more of such like Lawes ; so that at length what places of honour were in state , but they got either gratis ? or by begging ? or one way or other ? till they had mingled Church and Commonwealth ? Kings and Bishops ? Christs and Caesars ? Civil and Ecclesiastical matters so together , that they made a meer gallomaufrey of Religion , and of the Lawes of Christ ? But is there now a Reformation amongst us ? or doe not our Ministers most unworthily imitate them in their ambition ? and boldnesse ? whose deserved fall lyes before our eyes for our caution , and whose Lordlinesse is laid in the dust ? Oh! I do fear lest this notorious fault should appeare as full and foule upon States-Ministers ( I mean such Ministers of the Gospel as have very painfully and profitably preached Christ to the people formerly , till they come to be preferred by the States ) and then not onely their Doctrine , but their lives are of another stile , i. e. more State-like , lofty , and high-strained ; for then they are medling with State-affairs , and nibling upon State-honours , and so come at length to be corrupted by greater honours , favours , preferments , and places , and turned into meer complements . Methinks the late Prelates , with their precipitant and sudden fall may be set up as a good Sea-mark lest they be swallowed up in such sands . I know this very thing lyes a heavy burthen upon the spirits of hundreds ( very godly ) in this Commonwealth ; and it is their continuall complaint with griefe and groans ( as I have heard with my eares ) that such Ministers are more like Magistrates , viz. lofty , proud , and stately ; and that such Pastors creep apace to be Masters of Colledges , Heads of Vniversities and States-chaplaines , or else get to bee Committee-men , into offices or Armies , or some thing or other that may make them stately , and lord it over others being imployed in secular or Martial affaires . And though the intents of our States and Grandees ( for whom wee can never bee thankfull enough ) bee very godly herein ; yet the Lord make our Governours so wise and vigilant in all those honours or preferments they set upon the heads of such as are Gospel-ministers , as that thereby they doe not corrupt them , and wrong the Church , and lull her asleep ( as wee heare she hath been in Constantine's lap ) least more mischief follow it , then ever went before by the Dragons rage in former ages , as Chap. 2. Which we are somewhat jealous of , having such clouds ( as we have ) hanging over us , and ( seldom failing ) Omens right before us ; and the universal and univocal complaints of Gods people , pursuing and following of us . But we hope our wise God , will give those Ministers an effectual warning-peece , before the decree come forth . I much wonder why such men so much complain of others for usurpers ; for if a poor Tradesman , an honest Soldier , a gifted Brother , or any other of Civil or Martial employment , do get but up into their Pulpits , they cry out upon them ; that they should be suffered ; and yet they themselves cannot keep within compass , but soon grow hungry of secular employment , and seek high-places , Military or Civil , and think it no usurpation at all ; although that a Civilian may be more able for a Preacher , and better qualified , and not step so much aside ( for ought I know ) as the Preacher does to be a Civilian , or Politician , and to meddle with State-affairs , which makes him so stately . O this ! This is the most grand scandal of this age ! That our eminentest Ministers in account , are such as meddle with such matters , and study Politicks ding-dong ; when one upbraided ▪ Lysander the Lacedemonian Captain , for doing many things by fraud and policy : O Sir , sayes he , smilingly , when a man cannot obtain his ends with the Lyons-skin , he must put on the Foxes-skin . So say many Ministers by their practises , though they preach in Lambs-skins , yet they put them off , when they come out of their Pulpits ; and instead of the Brest-plate , ( the Pectorale or chosen Hammischpat . ) they wear the Head-piece all the week long , to work out their own ends ; and herein they are , at least , Masters of Art , if not Doctors , &c. It was accounted by the wisdom of the Antients , very apt and apposit , that Augustus Caesar bare a Sphinx in his signet ; for he was famous for policy , and unriddled many a new Aenigma , with dexterity and promptness to promote his own ends ; and so do these , in stead of a Daniels spirit to expound the Visions and Dreams of these days : For as the Poets fain , that Sphinx was a monster multi-forme ; having the face and voice of a fair Virgin , but the wings of a Bird , and the talents of a Griffin ; he lived in a mountain neer Thebes , he was full of riddles , and he used to surprize , and set upon poor Passengers of a sudden , and so destroy them that could not finde out his Aenigmaes . And indeed Policy is such a Sphinx , a very Monster , having infinite variety ; and its maiden-face flatters many , and learns your Politicians to cog , and complement ; but the wings are the Arts and Sciences ; which such have commenced masters of , which carry them acutely and accurately from one to another . But the Griffin griping-talents are Axioms and Arguments which fetch in their Atalanta-like Golden-balls , pleasures , and profits ; though they step aside for them to fetch them in , as Atalanta did , ( Declinat cursus , aurumque volubile tollit . ) But such Apples of honors , and pleasures , may make them lose themselves , and their race . These Politicians live loftily on the Mountains , and almost scorn to look below them ; they are full of riddles hard to be expounded , whereby many a poor , plain , simple , innocent soul is surprized of a sudden , and made a prey ; but here is our comfort , our Oedipus is on his way , who will finde out the folly and fraud of the Politicians of the times ; and most of all , of State-Ministers ; and then Policy shall be discovered , and destroyed , as Sphinx was ; whose body was laid on an Ass , and led in triumph : For indeed , there is nothing so acute , nimble , Aenigmatical , or abstruse , but shall be easily unriddled then to the lowest and slowest capacity . Christs coming will put a period to this Tyrant , and set at liberty many a poor , plain , harmless one from the Griffin-gripes of Policy and Politicians . Wherefore if they reckon aright , they will finde their time to reign is short ; although many a time Policy reckoning without Piety , reckons without his host , and is like to pay for it at last ; for their Callender lies : But the Scripture which is ours , tells us the truth , Isai. 27.1 . That in that day the Lord will punish Leviathan with his sore , and great , and strong sword , &c. ( viz. Policy ) that piercing Serpent , that crooked Serpent , &c. Wo be then to this Leviathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrew , yea , the subtile Serpent , as Ezek. 29.3 . and devilish Dragon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ shall be too strong for him , and shall finde him out in all his crooked windings and turnings , insinuations and subtilties ; and shall punish him to the purpose ere long ; and break and crush his very head and skull , where all his cunning and craft lies . Wherefore down with these Idols of Brass and Iron ( if not of Iron and Clay ) I mean those Heads and Powers who have usurped the power and place of Christ , viz. The Head of Gold , Psal. 83.11 , 12 , 13. Make their Nobles like Oreb , and Zeeb ; yea , all their Princes as Zebah and Zalmunna : i. e. Like those Kings and Princes of the Midianites ( a great army ) whom Gideon slew , Judg. 7.25 . and 8.12 . That is by weak means , viz. As by three hundred men he routed and destroyed all their hoast , and then cut off the heads of the Kings and Princes : So Lord ( sayes David ) who prayes , Let these Princes , Nobles , Rulers , be like them ! And he prophecies , That they shall be like them ; and why so ? See verse 12. they said , Let us take the houses of God to be our possession . O sad ! this is their sacriledge ! to rob God of his right , and to take it to themselves ; and so it is to take possession of his Churches , Church-Powers , and Priviledges , and to make them their's ; as if they ( who are Civil Magistrates ) must meddle with matters of Religion , and judge of matters of Faith , and make Gods houses their right , and their possession , by Nomothetick Politicks . O the ominous ! imminent danger of such a State ! and of such Princes ! and Powers ! For see the next verse , O my God! make them like a wheel ! or else , as it is in the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set them as a round rolling Globe , or Wheel , ready to run , run , run , run , till they have run themselves all to pieces : So that it seems Magistrates are never in more danger of a desperate downfal , and of running ( as if they were mad ) to ruine , then when they take the houses of God , viz. The Orders , Ordinances , Laws , and affairs of Gods house to be their's in possession , and their's in right , to rule , rectifie , judge , and order by their Nomothetick Power , and Policy : For then they are set as a round wheel , ready to rowl and run , ( more with might , then with right ) when the least touch of a finger , or an Argument , puts them upon a running motion ( as to meddle with matters of Religion . ) O then , it is a mercy if they meet with any rub in the way , to impede their precipitancy , or to hinder their rash running ; for that is very seldom that such ( who act out of their orbe ) are recovered , and their career ruine-ward be stopped ; for being set as a wheel ( as it appears they are , when they meddle with Gods Government in matters of Religion , and take his houses into their possession , by going beyond their bounds of Civil Magistracy , which is a crying sacriledge ; I say then as a wheel ) they are set to run down , down , downward , ( and can hardly be staid ) till they be all broken a pieces . Which the Lord prevent in much mercy our States from being so set , or ( if they are ) from being moved by any of the State-Ministers to run so ; which will be sad ( if they do ) to this Common-wealth , which hitherto the supream power , and over-ruling God hath graciously kept ; and kept also our Rulers from meddling with that stone which hath grownd the late King , and his family , with other Princes and Nobles to powder , before their eyes ; and so he will them , if they be not wiser then others were , that fell before them . For doubtless , such are under an Abimilechean fate and destiny , I mean , the unavoidable fall of a milstone of wrath upon their heads , which will ( at least ) break their brain-pans a pieces , and distract them . For if it be unlawful to remove the bounds set by their fathers ( as it is Prov. 22.28 . ) it is much more unlawful to alter the bounds which the Lord hath set . Rom. 13.7 . And so give to Caesar , what is Caesars , and to Christ , what is Christs . For as we shewed before , in chap. 11. The Lord hath made a most clear distinction , and distance between matters Civil , and matters of Religion ; and hath required nothing of Civil Magistrates , as incumbent to them in their Civil orbs , but Civil matters . Grant that they be zealous ; yet they may do more hurt then good , with a Jehu-like spirit : What think you of Vzzah ? did he not mean well ? ( poor man ! ) 1 Chron. 13.9 . when he ran to save the Ark ( in a time of danger too , and of seeming , Vers. 20. necessity too ) when the Oxen stumbled , and it had like to faln in the way from Kiriath-Jearim to Jerusalem ; yet because he meddled with what he had nothing to do , but went out of his own place to intermeddle with the matters of the Ark , God gave all Israel a sore check for it ( as Jeremy Dyke sayes ) and destroyed Vzzah . And truly , I am of opinion , That if Magistrates will meddle with matters of Religion , were Religion in never so much danger ( by the stumbling of such as carry it ; ) yea , I am confident , it will be a heavy blow , and an uncomfortable day to England ; it may cost us in England a check , and them their neck ; and Perez-Vzzah will appear afresh , for following Magistrates to make mention of , and to take warning by . And sure I am , till each keeps his orb , and acts in his own proper place , I mean , the Magistrate to meddle with Civil matters , and no more ( being all that he is intrusted with , both by God and the Nation , as to the office of a Magistrate , Rom. 13.1 , 2. ) And the Minister to keep in his sphere , as to meddle with Ecclesiastical and Spiritual matters , or matters of Religion ( being all that he is intrusted with , Heb. 5.1 . & 13.17 . ) and not at all to study tricks , politicks , or to meddle with Civil affairs : But these being Magistrates or Ministers for Souls , and those Magistrates or Ministers for Bodies ; I say , till this order , and each orb be observed , we must be far from a good Reformation , and look ( in stead thereof ) for a lamentable check . And doubtless , the Heads of Brass and Iron will yet be kept up Idols in the Temple , in stead of Christ , the Head of Gold. Wherefore , once more , I must beseech the Magistrate , ( as not to meddle with matters of Religion so ) not to let Ministers meddle with matters of State , and to study Politicians : For as Azariah the High Priest ( as we told you in Chap. 11. ) cast out Vzziah , who was lifted to his destruction , 2 Chron. 26.16 , 17 , 18. out of the Holy Place , as the Law commanded ; so ought Magistrates to keep , and cast us out of their places , which belong not to us ; as Luther writes , Epist. tom . 7. fol. 209. to the Dukes of Saxony , viz. Frederick and John. I would not ( says he ) that the Office of Preaching be denied any , but that they have free Liberty ; yet if they transgress Gospel-bounds , and will be seditious and fierce , &c. then it is your Lordships duty to suppress , and banish them , saying , We will freely grant you , to fight with the Word against all false Doctrines ; but we will restrain your hands and spirits from those things , that belong to our Magistracy and Civil Power , &c. Either of these , I say , out of their orbs and places , are of a Phaeton-spirit , obnoxious to all , and in such disorders , as will set all on fire again ; Therefore such are said in Scriptures , to be lifted up to their own destruction , 2 Chro. 26.16 . For such pride is never without a fall . And till this be , both Magistracy and Ministry must needs lie under much contempt ; both which , in the restitution of times , will be glorious at first . Wherefore , as Bishops had not best to storm , that they are thrown down from their Lordships , Judgeships , Justices of Peace , or the like ; neither let our Stately-Ministers be offended for calling them to , and keeping them in the work of the Ministry of Christ , whereinto they are called ; nor yet our honorable Rulers , whose honor is to rule well within their sphere , and not to meddle with matters of Faith ( which is an edge tool that will cut their fingers , ) for , Extorquere timidis commutationem possunt , sed fidem inspirare non possunt , Ambr. epist. 13. it is out of their orb . Quest. But may not Magistrates suppress Errors ? &c. Answ. Evil doings and practises , ( as you heard before ) they may and must ; but they are not competent Judges of controversal points , opinions , and doctrines : And thus , that eminent servant of Christ , Mr. Burroughs in his Vindication against Edwards , answereth this Question : he sayes , That where the hainousness of the matter , and turbulency of the carriage manifests stubbornness , &c. These hainous actions and turbulent carriages , do come within their cognizance ; but they are not the fit Judges of controversies in Religion , or matters of faith : But why ( sayes hee ) for this should there be such a stirre and out-cry against that which is called the Independent way ? as if there must needs bee a confusion of all things , if liberty in it bee but granted . The Lord judge between us in this thing , &c. But as it is an intollerable wrong done to the truth , Christ , and his Churches to grade and grace Ministers with such a Power ( as we said before ) which is most properly the States ; so is it no lesse lamentable ; an injury done to Jesus Christ , his Church and truth , to gratifie Magistrates with such a Power , which is most properly the Churches , as to suppress sinne , errours in opinions , and judgements , which is to bee by the word of Christ : He is no Judge of Doctrine , to pronounce which is true , and which is not , which shall stand , and which shall not ; because as Mr. Dell sayes , he is as liable to erre as any man , Acts 14 ▪ 14. vid. Owens Essay for Church government , p. 72. Secondly , Because he wil do all he can ( dentibus & unguibus , as wee may say , to uphold his owne opinion and religion ( though never so false ) and to sentence others ( though ever so true ) as if they were false , heresies , blasphemies , and the like , as appears , Acts 24.14 . So did the Jewes , Acts 28.22 . and the Scribes , and Pharisees sentence Christ and Christianity , and all but their owne . Thirdly , Every Magistrate would make it his office to maintaine his owne Idol , and what a world of false gods , and false worships would be set up , and worshipped then , and in most places true Religion put into the Rack . Object . But they must have the advice of the Assembly of Divines , or able Ministers . Answ. 1. Then Magistrates must act upon an implicite answer 1 faith , to see with their eyes , and beleeve as they beleeve . Secondly , Then Magistrates were but the Ministers or Assemblies executioners ( a flat peece of Popery ) methinks Pilate stands for a Sea-mark before such , to the end of the world , who did but execute the Priests sentence upon Christ in crucifying him . 3 This would take Ministers off the right means of ruining errour , i. e. by the word of Christ ; and this would make them idle , and neglect their duties in doing that by the word that such Magistrates would doe ( though they ought not to do ) by the sword ; but Fourthly , Why Magistrates ( as Magistrates ) are not to suppresse errours &c. is because Christ and his Apostles after him never medled ( as we heard before ) with secular powers to suppresse blasphemies , &c. neither was this Doctrine maintained or entertained as usefull in Christs Church for three hundred yeers after Christ. Fifthly , Because Christ hath left other Lawes to suppresse Errours , Heresies , Blasphemies , as appears in 1 Tim. 1.20 . Mat. 18.17 . 1 Cor. 5.4 , 5 , &c. Cum multis aliis &c. and by those Lawes left us upon record in Primitive times were errours depressed and punished . Query , Whether a Member cast out of a Church-society , comes not under secular Cognizance for punishment . Answ. Affirm . So far as Christians , whether in , or out of Church-fellowship are of the world , they are under worldly government and powers , but no further ; For worldly government reaches not out of the world ; but Saints as Saints , yea as members of the Church visible , are called out of the world ; and Christs Church , though in the world , yet they are not of the world , Church-government is over men , as Members of the Church , and Civill government is over them as members of the State or Nation or Commonwealth : The first is Christs ; the second Caesars . It is Antichrist arrogates both , and casts a Christian ( under the notion of a Hereticke ) erroneous person , or the like ) out of one hand into the other . We grant that a member ( whether in the society or out , for it is all one for that ) for as much as he is a member of the Nation , must needs come under Civill Cognizance ; but , answer 2 Secondly , Negative , I can finde no warrant in the word for any Church of Christ to deliver up any ( be he never so bad ) to secular powers for punishment : for either he must bee delivered up before , or after he is cast out , if before , then he is yet under the government of the Church , and if after , then the Church hath nothing to do with him , being without her Lines . I doe not finde this to be in practise in primitive times , till Popery was pretty ripe , and then under pretence of Hereticks the dear Saints suffered death presently and frequently . Secondly , But if Magistrates doe take Cognizance of Blasphemers , Hereticks , &c. let them take heed , they out-run not Gods rule in inflicting mulcts and punishments ( though it be for actions ; ) I say , that they goe not too far , Luke 9.55 , 56. I see not how they can sentence to death any for mis-beleeving , or not beleeving our points of Religion , though they be the ( fundamental as we say ) principles of our Christian faith . O what an errour is this ) sayes John Husse to his Adversaries ) to deliver poore people up to secular powers to put to death , & c ! O cruell accursed invention ! Mr. Hooper also in a letter of his out of prison to a precious friend , Anno one thousand five hundred fifty five tels him how thi● tyranny , extremity , and force , hath been the onely argument ( which , sayes he , you must grant ) to maintaine the Pope : And what they cannot doe by the convincing word , they will endeavour to doe by delivering us up to worldly compulsive powers to be tormented . This was also good Bradfords sense , as he sayes to the then Lord Chancellor , I have been ( said he ) now a yeare , and almost three quarters in a stinking prison , and yet of all this time , you never questioned me for my opinions , before this time or for any thing else , when I might have freely spoke my conscience without peril ; but now ! now , that you have a Law to hang and put men , to death , if a man answer freely , and not to your minds , so now you come to ask me this question ! ( about Christ really present in the Sacrament ) Ah! my Lord ! my Lord ! Christ used not this way to bring men to the faith . Bernardus writ to this purpose an Epistle to the Pope Eugenius , who condemned many , and delivered them up to secular Powers to be put to death , sayes he , Apostolos ( lego ) stetisse judicandos , sedisse judicantes non lego , hoc erit , illud fuit . I read that the Apostles stood to be judged , but I never read , that they sate as Judges to sentence any . But this shall be ( for the Saints shall judge the world ) and judge their Judges that now deliver them up to bee murdered and massacred . This wee shall finde long agone the Saints were well acquainted with . A good woman , Mistress Askew , Martyr in King Henry the eighths dayes , said to Wrisley ( the Lord Chancellor ) I have searched the Scriptures all over , but I cannot finde that ever Christ , or any of his Apostles put any to death though Hereticks , or delivered them up to any others to put them to death . Marlinus that eminent French-Bishop upon this very account withdrew communion from his fellow-brethren Bishops , and would have nothing to doe with them , because they consented , and gave way to Maximus the Emperour to cut off by the sentence of death the Priscilianists ( as known Hereticks as ever lived ) yet said he , wee have no power to put them to death , nor to deliver them up to the Emperour . Christ was put to death , but put none to death ( though Hereticks ) neither hath hee given power to any to doe it , but hath denyed it , Luke 9.56 . Nay I will fetch a Gray-Friar that was Philips Confessor , Alphonaeus by name , in his Sermon before Philip and Q. Mary , February the tenth , one thousand five hundred fifty and five ; hee bitterly cryes out of those bloody Bishops for burning men , saying plainly , That they learned it not in Scripture to burne any for his conscience , but the contrary , viz. that such a one should live , and be converted , and many things to the same purport . And deare Lord ! shall we then be of a more rigid judgement ? against one another ! against tender consciences ! against erroneous persons , then the Friar ? It is very remarkable how Edward the sixth declined this devillish doctrine ; Mr. Cranmer had never more to doe in all his life then to perswade , and beg of him , but his hand to be set to the Warrant for delivering up Joan Butcher to the Magistrates power to burne her : All his great Councels , with their Arguments could not prevaile with that Christian-hearted young King to set his hand to it : sayes he , what ? Will you have mee to send her soule quick to Hell ? you say her errour will damne her ; should I then be so cruel to send her presently to the devill in this errour ? O no! let her live to repent ! it may be to the saving of her soule , to give her longer life and liberty to repent ( which the murthering of her will not doe ) I hold it more holy ( sayes he ) that she should live to be converted , &c. that this sweet bird chirps ; and this young man manifested his dislike of such secular powers , and punishments for errors ( though grievous ) but O! how few such Saint-like Caesars are to be found now ! I might heap up many eminent testimonies , yea ( I thinke ) fetched from all ages against this bloody tenet and opinion of giving up Hereticks , or any other erroneous persons into the hands of Magistrates to punish them : Many blessed Martyrs have breathed out flames against this Antichristian custom , which have lent us light into it , to this age . I have read ( I do well remember ) when a flaming faggot was brought to Ridley his feet , to set all the rest on fire , Ha! sayes Mr. Latimer to his Brother Ridley , Come be of good comfort Brother ! play the man ! We shall this day light such a candle in England , as I trust shall never be put out ! I hope so too ; for sure I am , by that light we may see , that putting to death is none of Christs Ordinance ; and that fire and faggots are no good Reformers . Were a man a Turk , Saracen , Jew , Heretick , or what you will ? whilst he lives quietly , and peaceably in the State ; I know not who , nor why he can be put to death ; besides , he is verily perswaded he believes aright , and enough ; much less , can I see how a Church dare ( warrantably ) to deliver up any one to secular powers ( purposely ) to be punished by them . This hath been Antichrists advantage to this day , and the weapons of his warfare in all ages . But ( blessed be God ) it is clear to thousands now , ( as the Sun that shines , ) that spiritual evils must have spiritual remedies , answerable to the nature of these evils , 2 Cor. 10.4 ▪ 5. And that the cutting off of mens heads , is no proper remedy of cutting off mens Errors ; but of cutting off men in their Errors : Let all means ( spiritual ) be used for the recovery of such whose diseases are spiritual and mental , 2 Tim. 2.25 . For we must not sweep up Christs house with Antichrists broom ; nor fight with his hands Christs battles , nor with his weapons our warfare . Quaere . What must Magistrates do then ? Answ. All they can , to encourage and countenance the servants and service of Christ , by giving them liberty , though ever so few , or contemptible ; declaring against all known ▪ and apparent gross Errors , and Heresies ; so as that they do not allow of them , or the like : For what Bilson sayes , serves us , Commissio est à Christo , permissio à Magistratu . Christ commands , and Caesar demands ; Christ gives the Law , and Magistrates the Liberty : But let not Magistrates take too much liberty ( as is said before ; ) Christ allows of , and approves of Magistrates Government , Magistrates must allow and approve of Christs . Christ hath commanded theirs , and obedience to them , they must command Christs , and obedience to him : And as the Saints for Gods sake , Rom. 13.1 . Gal. 4.14 . are obedient to them ( for sancti non subjiciunt se homini propter hominem , sed propter Deum ; ) so they for Gods sake are to be obedient to Christ , and servants to his Church , his Saints , and people of God. Let them make much of the Ministers of Christ , neither to corrupt them with hono●s , nor to honor them in their corruptions : As Ministers cannot make Magistrates , neither can Magistrates make Ministers ; and as Ministers of Christ cannot hinder Ministers of State ( or Magistrates ) in doing their offices for Bodies , and in Civil affairs ; neither can Ministers of State hinder the Ministers of Christ , in doing their offices for souls , and in spiritual affairs . Wherefore ( as I said before ) each must remember his place , as Constantine could say ( Vos est is in Ecclesia , sed ego extra Ecclesiam Episcopus ) to a Bishop or Minister in those days ; ye are Overseers and Officers in the Church ( within ) and I am an Overseer and Officer out of the Church ( without ; ) Constantine kept his course some time , very well , within his own jurisdiction ; without mingling or mangling Ecclesiastical affairs with Civil , or Civil with Ecclesiastical ; so must every Magistrate be sure to do : For it is Gods design , to destroy those powers and policies that hinder Christs reign in his Zion , and Church , as the alone Head and Lord. Christs Kingdom ( of the Son ) and the Kingdom of glory ( the Fathers ) are both alike ; who rules in one , rules in the other● ; who are admitted into one , are admitted into the other ; whom the one receives , the other receives , and none else : But the Kingdom of the Father , receives not Magistrates , as Civil Magistrates , to rule , and govern , or punish there ( i. e. In Heaven to come , ) therefore not here , in the Kingdom of the Son. And he that dares usurpe this power of Christ ( the alone Head and Lord ) takes too much upon him , and as Chrysostom sayes , Non est tributum Caesaris , sed servitium diaboli , &c. It is not his due , but the devils work ; And it will cause his unevitable downfal and confusion , as it did the Devils . Trap observes there , on Matth. 22.21 . the Greek Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is doubled and repeated for this purpose , That our double and special care must be to give God his due ▪ Rom. 13.7 . Oh! O that we did give the Lord his due ! then should we not plead so for Caesars Chair in Christs Church ; that he should sit there with the heel of his cruelty , to kick the Saints brains out ; and to crush them headlong , that stoop not to his form . In a word , Christ sits not on Caesars throne , neither shall he ( who hath too long ) sit upon Christs throne . For though other Lords have had dominion over us , and have usurped Headships ( which are Brass and Iron , Jer. 6.28 . ) yet the Lord will give gold for brass , and silver for iron , Isai. 60.17 . This Head of Gold , and his Gospel , which is better then the silver seven times purified . And if the very Philosophers , ( Aristotle , Plato , and others , vid. Cartwrights Ecclesiastical Discipline of the Authority of the Church ) if they could see and say that Estate is best , and those Citizens happiest , that had God to be their King and Monarch , and his Laws and Decrees to submit unto : Sure I am , the Church is never so happy , holy , and heavenly , as when Christ alone sits upon his throne , in the midst of them , and governs them by his Word and Spirit , see Cap. 2. & 9. of Lib. 2. And sure , this is the great work that our God is bringing about ; who is coming to reign for ever and ever . In the mean time , let us own neither the Brazen , nor the Iron Heads , for our Head ; ( I mean , neither Spiritual nor Temporal , Ecclesiastical nor Civil powers , so called ! ) O none but Christ ! the Head of Gold ; our Master ! Lord ! Head ! and Law-giver ! without any other Partner or Paramount whatsoever , as hath been at large proved ! Wherefore to conclude ; All others are beheaded ! having lost their long usurped ruledom , and jurisdiction ! And with John Hus ; We say , Christus sine talibus capitibus monstrosis , melius ecclesiam suam regulavit , Act. 27. Object . Christ alone is Head , and governs his own Church ( influendo & infundendo ) without such prodigious helps , or monstrous heads , as Antichrist would crowd in . Thus said Gregory the first , Lib 6. Epist. 24. in his Letter to John Patriarch of Constantinople , Quid tu Christo universalis ecclesiae capiti , &c. What will you answer at the last day to Christ ? the sole Universal Head of his Church , and people ? that thou darest to arrogate that title ? which is Antichristian for thee so to do ? Hold fast the head , saith the Apostle , Col. 2.19 . from which all the body , by joynts and bands , having nourishment , ministred and knit together , increaseth with the increase of God. Therefore be sure you hold your Head ; For first , it supplieth the members with all necessaries ; Secondly , It knits every member to its self , and one to another ; and thirdly , It increaseth every one with a spiritual increase : Now Christ in his The anthropie , is this Head , which we must fetch our life , sense , and motion from , by Nerves , Veins , and Arteries . Christiani Christo capiti adhaerent , & ab eo percipiunt , & hauriunt vitam spiritualem , &c. No Member of his , but hath much moisture , nourishment , and spiritual growth . And every Member is moved with their Head , unless some Palsie-Members ( so Palsie-Christians ) that move not as the Head ( Christ ) directs . When Cyneas the Ambassador of Pyrrhus , after his return from Rome , was asked by his Master , What he thought of the City and State , answered ; O Sir ! It is Respublica Regum , a Commonwealth of Kings , and a State of Statesmen : And so is the Church , wherein Christ is King and Head ; O happiness of such a Church ! For if he be in us Head , he is heart , hand , and all . For quickning of us , he is our Anima , the life and soul of the Church , and of every Member ; as he resolves us he is Voluntas , as he maketh us think he is Animus , as he gives us to know he is our Intellectus , as he deliberates us he is Mens , as he keeps our remembrance he is Memoria , as he gives us to judge he is our Ratio , as he moves our desires he is Affectus , as he breaths us and inspires us he is our Spiritus , and as he enables us to apprehend he is our Sensus ; So that Christ our Head , is our Heart , and all . VVherefore let us hold him fast for our Head , and heare of no other , no Brazen-face , no Iron-pate , no O monstrum horrendum ! informe , ingens ! cui lumen ademptum ! Christ willed , when he saw Caesars stamp on the coyne , to give Caesar his due ; so when wee see Christs stampe on his Saints , Ordinances , Worships , Churches , wee must give Christ his due there , which is to be the alone Head and Law-giver amongst them . But thus far for this Chapter . CHAP. XIV . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsur . That Christ is the onely Rocke , and sure Foundation for his Church to be built upon : All other Foundations being false , sandy , and such as will fail . A House without a foundation cannot stand ; and to have an unsound , sandy foundation , is little better then none at all , if not sometimes worse , as being more deceitfull and dangerous ; Great is the fall of such an house , Luke 6.49 . Matth. 7.27 . But this spirituall house hath a sure foundation ( if it be of Christs building ) which Christ hath laid with his owne hands , as Zach. 4.9 . Isa. 14.32 . other places are founded by the arme of flesh , but this by the Power and Spirit of the Lord. Palestina must fall , but Zion , i. e. ( sayes Sasbout ) the spirituall Zion ( meant Christs Church under the Gospel ) shall never fall : for the Lord hath founded it upon a Rocke too , so Mat. 7.25 . Mat. 6.18 . Luke 6.48 . and this Rocke is Christ , as 1 Cor. 10.4 . 2 Sam. 23.3 . so that Christ is also the foundation of the Church , which the Church is built upon , Eph. 2.20 . 1 Cor. 3.14 . Christ is not the Head of that Church whereof he is not the foundation , sayes Cotton : Christ is King , Priest , Prophet , Head , Master , Lord , and Lawgiver , Advocate , Husband , Brother , Builder ; and yet the Foundation of his Church , what is hee not unto his people ? in any condition ? he is man , and Minister to himselfe as God : so that as he may be both the Prophet , and the Word ; the Advocate , and yet the Argument ; the Law-giver , and yet the Law ; the Master , and yet the member ; the Priest , and yet the sacrifice ; even so may he be , by the same rule and order , the Founder , and yet the foundation : For as he preaches himselfe , and this testimony was true ; as he pleads himselfe , and this argument is full ; as he gives out himself , and this Law is life ; as hee offers himselfe , and this Sacrifice is precious , and effectuall ; Even so he layes himselfe low to be our Foundation , that wee might bee fitly built upon him , and this Foundation will never faile ; for he is a Rockie foundation . First , Because the Rock is a sure and firme foundation , which will not sinke nor shrinke ( per saxum foederis firmitatem notabant antiqui : Venning ) but soft , or sandy stones , will give way , and endanger the whole structure : Now God in Christ is a sure and most firme foundation , 1 Cor. 3.11 . 2 Tim. 2.19 . which cannot faile us ▪ our Salvation lyes upon him , he cannot deceive us : The Church is like Mount Sion which abides for ever , and is immoveable , because founded upon the Rocke of ages : Si nos ruemus , ruet Christus una , said that loud-tongued and liveli-spirited Luther : If we fall , Christ shall fall too , and ( malo cum Christo ruere , quam cum Caesare stare ) I had rather ( sayes another ) ruine with Christ , then run with Caesar ; I had rather fall with Christ , then stand with Caesar : such can never fall , 1 Pet. 2.6 . as long as Christ the foundation stands . Secondly , A Rocke is high , whence we have pleasant prospects , and see far round the Horizon and Hemisphere , whence wee look with delight , and have the least hindrances , Num. 23.9 . Christ is such a high Rocke , Psal. 61.2 . and the Saints foundation lyes in him , who is higher then all Rocks and mountaines , Psal. 87.1 . or places , Isa. 57.15 . Psal. 91.14 . From this high Rock ( i. e. Christ ) the Saints see far , and faire , and have most eminent discoveries , and the sweetest Survey of Heaven , and happinesse , all other things being below them : And they have the least hindrance in their prospects either up or downe , or round about , being filled with loveliest , liveliest , richest , highest , and heavenliest soul-ravishing Discoveries . Thirdly , A Rocke is a place of refuge , of great strength and security , thither people run for refuge and safety , Isa. 2.21 . 1 Sam. 13.6 . and 23.25 . a Castle in a Rocke is accounted impregnable , and cannon proof . Such a Rocke is Christ to the Church and his Saints , Deut. 32.31 . Psal. 18.2 . Psal. 31.2 . a strong Rocke and Castle of defence ; Hence it is Saints are so safe in Christ , that they cannot bee stormed , or taken : Saints are secure in him ; when all Devils in hell let flye upon them ; For as Tertullian sayes , the desperatest Bullets and Darts that men or Devils can shoo● , at this impregnable and impenetrable Rocke , are either returned with a powder , or bounded backe upon the heads of them that shot them , or else are fallen down , dead and blunted , without any more mischiefe . The Gates of Hell shall not prevaile against them ; that is , neither the power nor policy of Hell combined together ; no not though the Devill doth by himselfe or others plot with his seven-heads , or push with his ten-hornes ; neither can all the fraudulent plots , practises , malices , machinations , policies , powers , or engines that Earth or Hell can bring forth , bee enough to ruine the Church , who is seated sure and safe upon a Rocke that is higher and mightier then they . It is true , they may batter , but cannot conquer ▪ they may reach to her heel , ( and peradventure bruise her heele ) but they cannot reach to the Head , but they will break themselves a peeces : They cannot make a breach in true Religion , or a battery in this Rocke ; no though the Devill should discharge the Popes Cannons , or the greatest Ordinances hee hath at them : say they were as big as those two cast by Alphonsus the Duke of Ferrara , the one of which he called the Earthquake , the other the Grandiabolo , or the Great-devill , neither Earth , nor Hell , the Earthquake , nor the greatest Devils can remove the Church founded upon this Rocke ; they may shake her , but not shame her ; disturb her , but not destroy her , who may challenge the Venetian Motto , Nec fluctu nec flatu movetur , as Mat. 7.25 . and Psal. 62.2 . Hee onely is my rocke , and my SALVATION , he is my DEFENCE , I shall not be greatly moved ; so vers . 6 , 7. But to make haste . Fourthly , A Rocke keeps his place ; removes not , and thus doth Christ , who is the same yesterday , to day , and for ever ; hee alters not , nor removes from being the foundation of his peoples principles , graces , happinesse , joyes , enjoyments , and all ; he is ever in this place , and therefore he is in Zion a sure foundation , Isa. 28.26 . and cannot bee removed . Hebr. 12.28 . immobile saxum . Fifthly , A Rocke is very lasting , an Heiroglyphick of permanency , durability , and perpetuity ; so is Christ , who can never decay , or decrease , but of the increase of his Government , and peace there shall be no end , Isa. 9.7 . Sixthly , A Rocke yeelds severall and singular Benefits , it is a shade from the scorching heat , and keeps from being Sun-burnt ; so doth Christ , Isa. 32.2 . and he keeps from being sin-burnt , and hell-burnt , and from the wrath of God ; a Rocke affords precious stones , and Jewels , such a Rocke is Christ , who is the Mine and Treasury of all precious things hid in him , Col. 3.2 . and fetched from him , Prov. 8.10 , 11.18 . Rev. 3.17.18 . Rev. 5.12 . Prov. 3.15 . the Rock yeelds honey , so doth Christ , Deut. 32.13 . Psal. 81.16 . his words are drops of honey , Psal. 19.10 . and his lips and doctrine drop sweet smelling myrrh , Cant. 5.13 . The Rocke yeelds oyle , Deut. 32.13 . Job . 29.6 . and so Christ doth the unction from on High , the oyle of grace , 1 Jo. 2 20. and Rev. 3.17 the Rock , affords wholesome hearbs and sallets , so doth Christ , whose cheeks are as a bed of spices , Cant. 5.13 . besides from the Rock flowes the most rich , pure , pleasant , sweet Christall streams , Deut. 8.15 . Job . 28.10 . so the most springs and best streams of water of life flow from Christ the Rocke , whereby his Church is refreshed , as 1 Cor. 10.4 . Psal. 46.4 . Isa. 33.21 . Joh. 4.13 , 14. Joh. 7.38 . Seventhly , A Rocke is so hard , that a Foundation in it will cost much sweat and labour , and continuall paines , &c. so much meanes must be used , and much paines must be taken , and much care , and continuall vigilancy must bee had to bee well-bottomed upon Jesus Christ , Phil. 2.12 . therefore saith Peter , 2 Epist. 1.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. endeavour sedulously , and study it diligently , and if so yee do ; yee shall not fall : therefore learne ( saith Solomon ) Prov. 30.26 . of the Conies ( poore little things ) yet they with labour worke out holes and burrowes in the roots of the Rocks ; by this we are to learne diligence and bee sure to get in force enough , and to dig deep into this Rocke , which is Christ. Eighthly , A Rocke , if it proves a stumbling stone , is most dangerous of all to bruise and breake thee , and batter thee a peeces ; so is Christ to such as by their carelessenesse or selfe-conceit doe fall at him , and on him , O! hee is to them a ( rough ) Rocke of offence ! 1 Pet. 2.8 . Rom. 9.32 . that will not obey him , and yeeld to him , but that stumble at him , and reject him ; they that fall upon this stone ! are bruised and broken ; and those that this stone falls upon , are grown'd to powder , Luke 20.18 . Thus is Christ the Rocke , and this Rocke the Foundation of the Church , and this , saith Augustine upon Mat. 16. Christ meant , when he said , Vpon this Rocke I will build my Church ; Tu quidem Petrus es , cognominatus a me qui sum petra , atque super hanc Petram aedificabo Ecclesiam meam . ) And thus saith Peter Martyr in 1 Epist. ad Cor. 3.11 . CHRIST is said to be the FOVNDATION of this heavenly FABRICKE of his Church , because it hath its BEGINNING from ABOVE , and this FOVNDATION hath the TITLE of a ROCKE , because CHRIST is the SVREST FOVNDATION ( & Christus in summo loco situs est , &c. ) and he is the highest . But the Reasons why the Church hath Christ to be her Rocke , and why this Rocke for her Foundation , are divers ; I shall trouble you with but one or two ; as first is for safeties sake . First , For safeties sake , the Church must meet with multitude reason 1 of tempests and stormes , winds , and waves , Mat. 7.25 . whence Bolton calls her the Tossed-ship , she meets with a continuall succession of miseries , and molestations , one on the necke of another , like Jobs Messengers , and as Clouds rack , Eccl. 12.2 . Fluctus fluctum trudit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The skies are overcast ; sometimes they fall in lesser and lighter crosses , as the smaller raine , but sometimes in sharpe stinging and piercing Calamities , like stormes of haile , the raine falls , the floods arise , the winds blow , the waves beat , and all to try the building , which like Noahs-Arke is pitched within , and without , and holds out , being upon a sure foundation , and cannot faile utterly , though she may be battered , and will be tryed day by day , and that to the purpose , therefore shee had need to be founded upon the Rocke . We must sit downe and consider , and cast up what it will cost us to be Christians , how much we must suffer ; and then be sure that wee bee upon a good foundation that will not sinke under us , nor shrinke away from us , for we shall have many trials . reason 2 Secondly , Why the Church is built upon this Rocke is for orders sake , that whosoever will venture to build , may begin at this foundation first , 1 Cor. 3.10 . and bee sure he goe wisely to worke ( as I said before in the last Chapter ) so also , that whosoever will enter into this house of the Lord , may first get up the Rocke ( which will be with much difficulty to flesh and blood ) and from thence to goe into the house ( Gods Church ) built upon the Rocke : many have been wrong that thought first to get into the Church , and then into Christ , no! no! but they must bee first in Christ , and have a right to Christ , and communion and closenesse with Christ , and from thence enter into communion with Saints , &c. 1 Jo. 1.3 . Eph. 2.2.20 . First on the foundation Jesus Christ , and then verse 22. into the building : where this order is omitted , and not minded , they build but upon a false foundation , and will never stand the sturdy storms : And truly I am possessed with some jealousie that most of our gathered Churches ( or rather members in them ) are built amisse , and are to be amended in reason 3 this point of order , or else they will not stand . Thirdly , It is for Reasons sake to keep up the building ; to support the body which the foundation is to doe : Therefore is Christ the foundation to be first laid , and all the superstructure to be built upon him , who beares up all by his power , Heb. 1.3 . for the which no other FOVNDATION could be laid to build upon , 1 Cor. 3.11.12 . in whom ( in which foundation ) all the building ( for every bit and parcel must have a dependance upon him , and an abiding in him , as being fastned and nailed to him ) all being fitly ordered together doe joyntly ( and unanimously ) grow ( higher and higher ) and are more and more built up in Christ still ) a holy Temple to the Lord , Eph. 2.20 , 21 , 22. through his Spirit . But , First , Wee must bee sure then , wee have a foundation , and that that be laid first to be built upon , all wise builders do● vse 1 thus , and in Heb. 11.10 . Abraham ( the representative of B●leevers ) is said to look for a City which hath foundations , i. e. in opposition to the Tents he set up to live in , ( being but a passenger ) which were without foundations laid , and could easily bee pulled down , and laid in the dust ; I dare be bold to say it , that some of our gathered Churches ( built in a trice ) are but such Tents without foundations , which will ( as soon , and in a trice ) bee pulled downe and laid in the dust : but let us look for , and verily expect with confidence ( as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies ) a City i. e. a house , a Church , a new Jerusalem , whose builder and maker is God , which hath Christ for the foundation ; these Temples , Tabernacles , buildings will abide , but no others : for Prov. 10.25 . they are on an everlasting foundation , and cannot fall ; This is the thing wee must looke for , and then build ; first , make sure of a sound foundation therefore , Isa. 44.28 . say to Jerusalem , thou shalt be built , there is nothing mentioned yet of a foundation till the next words , and say , O Temple , Thy foundation shall be laid ! or let it be laid before you begin to build the Temple of the Lord. The Temple was a type , & in the type the foundation was first to be laid ; the typified must answer the typifying herein , as appeares in Zach. 4 9. Zerubbabels owne hands that have laid the foundation of this house shall finish it ; but first , he layes the foundation of the house thus Hag. 2.18 . Consider even from the day that the foundation is laid : Consider it ( as if before that it were not worth considering ) as if without that , little heed were to bee given to it , ( for it could not stand unlesse upon that , and after that the foundation is once laid , and the principles setled , then we must set forward ( and not before ) and build on with care and consideration , heed and diligence ; And from that very day the Lord will blesse you . vers . 19. From thence you shall grow up into a high and holy building ; and go on considerately , Quantum ad actum intellectus , & quantum ad veritatem intuentis , both in your understandings , and judgements , which otherwise ( i. e. without a foundation first laid ) you cannot do ; but must deviate from those rules of reason , and right judgement , whereby you become considerate ; and your prudence is ordered and regulated , even from that day the Foundation is laid . Consider , but vse 2 Use 2. Be sure that we have a good foundation ( for it is not enough to have a foundation , which every man fancies to himself ) but that it be a sound and sure o●e , and that which will hold : One that builds upon a rotten , reeling , sandy , and unfit foundation , is found a fool ; and so Christ calls him , Matth. 7.26 . For he shall finde his fairest ground-work will deceive him ; his building soon will lie in the dust , and not endure the trial , but will down like a Spiders web . All such fools ( or unwise builders ) fail in the main point , in that necessary one thing , and do but build upon the sand ; wherefore his building soon sinks , shatters a pieces , and tumbles down . The wise mans and fools house differ in the subterstructure and superstructure both . First , In the foundation ; the wisemans lies deep , little seen , and he is sure it is sound ( as the heart of Oak ) and will never rot ; but the fools foundation is shallow , lies open , and is much seen ; and is soon removed , and razed , and it is so unsound , that it sinks under the building , and layes all in the dust . Secondly , In the building too they differ , for the fools lies loosly , and is not well fastned , neither to the foundation , nor one to another , and may easily slip one from another , and all fall beside to the ground ; which ground-work is but as a stake stuck in the ground , and so may easily be pulled up ; and truly , I say this for fear many Churches , ( as they now are ) prove but such buildings , because some so easily slip aside the foundation ( pretended ) which is a sad thing , and they are too loose , and not well united to one another , nor fastned one in another ; but the Wise mans is as a City compacted , knit fast to the foundation , and pinned in ( as one with ) the Rock : From whence they cannot be razed , raised , or removed ; and like an intire stone ( as is it said of Solomons Temple ) are the whole building one . So much sweetness , evenness , and union , is amongst them ; yea , in the midst of shakings and oppositions : That as none of the building can be separate from the Rock , viz. The foundation wherein , and whereon they are laid ; so not one ( by the violentest temptations that can befal them ) can be parted from another ; but all are one in Christ , and one another . For he that is joyned to the Lord , is one Spirit , 1 Cor. 6.17 . Now the very reason why many fair buildings ( so in appearance ) must be laid in the dust again , is , because they have been built upon false foundations , of mens Creation ; as their Rules , Canons , Commandments of men , Directories , or outward forms of holiness , and wisdom , or some thing or other which is sandy , and which will fail them , and prove infirm and ruinous ( as Peter Martyr , 1 Cor. 3.11 . sayes , ) and which will make their buildings to fall upon their Heads . For every plant which my Father hath not planted , shall be pulled up by the roots , saith Christ , i. e. Their foundation , and all shall be discovered to be nought ; and so in Ezek 13.14 . I will break down the wall ( the work ) that ye have daubed with untempered morter , and will bring it down to the ground . Why so ? Mark ! That the foundation thereof ( that rotten , ruinous foundation ) may be discovered , and it shall fall : None shall be able to save it ; for the Lord will have the naughty , deceitful foundations , discovered , and laid open to our children after us , that they may not build upon such rotten stuff . And therefore it is ( I say ) such buildings must fall , that their foundations may be discovered , ( It shall fall , saith the Lord , none shall be able to keep it up , it shall fall ; ) and then others will beware upon what grounds and foundation they build upon hereafter : False Prophets are builders too , and will be as busie as may be ; but mark the metaphor , It is with untempered morter , which will tumble in the time of a storm ; it cannot stand , but will fall on a sudden : Then they that under such buildings are in danger for want of safety , or shelter ; and are in as eminent imminent danger , as the Twenty seven thousand of Benhadads men were in Aphek , in 1 Kings 20.30 . O! O then be sure of a sound foundation ! Such a one as will not sink , rot , fail , fall , and then it must be a Rock . VVherefore beware of such buildings as are made up of mens sandy and untempered stuff ; for they will fall on your heads , and do a deal of mischief . But the Word and Spirit must have the working of this house upon Christ the foundation ; that is strong , defenceable , and sure of standing : Therefore , vse 3 Use 3. Be sure Christ be that Rock , upon which you are founded Isai. 28.16 . who is called the Stone of probation , the stone of foundation . 1. The foundation of Solomons Temple ( as I said before ) being a type of this foundation , we shall finde was to be laid by those , whom the Lord had endued with most skill , the chiefest and ablest of the laborers in that building ; and none are fit for this work , viz. To lay the foundation principles , and to fit out Christ to the capacity of the building in hand ; but such as are very wise , experienced , and filled with the Holy Ghost . Others , that are raw and unexperienced , and not endued with divine skill and understanding for this work ( which will require the most accurate regard and judgement ) do but do what must be undone again , and bring much discredit upon the work . Therefore , as Solomon sent to Hiram , 2 Chron. 2. and about , for able men ; so must we seek hard , and send up to Heaven , for the Holy Ghost to fall upon some , who may be fitted for it . This is another reason to me , ( full of perswasion and power ) that many of our seeming orderly gathered Churches that yet are , must be rifled , and ript up to lay the foundation ( though it may be good ) yet more orderly , and regularly ; and with more heavenly skill , and wisdom , then as yet it is laid : But , 2. In the next place , the foundation of the Temple was also the choisest matter , as being of most precious and permanent substance , costly and curious stone , 1 Kings 5.17 , and 7.10 . Christ is the most pretious tryed stone , Isa. 28.16 . & 8.14 . Cut out without hands , and elect for that use , 1 Pet. 2.6 . Most costly , chary , and continuing for ever : Thus in Rev. 21. 19. the foundations of the New Jerusalem we finde garnished with all manner of pretious stones ; indeed all excellencies , yea all manner of excellencies are in Christ , the foundation of every particular Church . 3. Furthermore , when the foundation of the Temple was laid ; there were the largest and liveliest testimonies of joy , that could be exprest , Ezra 3.10 , 11 , 12. So is it to be at the laying of this foundation , ( which is Christ ) to build upon ; it is to be done with shouting , crying , Grace , grace unto it , Zach 4.6 . or as it is in Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with wide acclamations and cryes of rejoycing and gladness ▪ O ( shall they say ) the grace ! the wonderful grace of God in Christ ! And mark this , That till the foundation be laid , there is no such loud shoutings out , grace , grace . The whole strength and stress of the building , lies in the foundation , so does ours in Christ ; who is also our City of Refuge . Now let this stone which most builders have refused , and which others have rejected , become the Head of our Corner . Amen . Use 4. The last use then that I would make ( now ) of this , is to inform us of these two necessary things , in imbodying together . vse 4 First , to be well grounded ; secondly , to be well united ; without both these , better never to have been a building ; for the fall will be great . This is exceedingly requisite , and of all places , I should pitch upon Dublin ( at present ) to press this ; for sure I am , we have great need of laying a sure foundation . First , That ye be well grounded and founded upon the Rock ; how requisit it is ; you have heard before ; onely this I adde , That such a building will never fall , but last ever , and is of perpetual use for the Saints to dwell in , till the full appearance , or coming of Christ , without alteration or cessation . This Church-state upon this foundation ceases not ; I say not , but the superstructure may sometimes want mending , ordering , and repairing , but the essentials of it shall remain for ever , Dan. 7.14 . Luke 1.33 . Isa. 9.7 , 8. & 59.20 , 21. Eph. 3.21 . Till it be grown up into a perfect stature in Christ , Eph. 4.11 , 12. and then it shall be translated into a state triumphant , 1 Cor. 15.24 , 25. Therefore Paul charges Timothy to a special care of those Ordinances which are to continue till the coming of our Lord Jesus , 1 Tim. 6.13 , 14. So see 1 Cor. 11 ▪ 26. Christ hath promised his presence and personal assistance , to the end of the world , Matth. 28.20 . Now Saints that are built up together upon this foundation , cannot fall ; neither shall the gates of h●ll at any time , in any age , be able to prevail against them , Matth. 16.18 . Here is no room left , for that erronious opinion of Mr. Prynne ; now for such States-Politicians that would make Christs worship like the weather-cock , to serve every wind ; or his building but a Crane to serve the St●●e , and to turn as they list ; and Religion like a nose of wax , to stand which way they will ; and to be altered , and formed into what fashion they think fittest for the State ; and most suitable to the Civil Government and Laws of that Common-wealth . But let that policy , power , and those persons expect the rigor of his rod of Iron , which is already reached out , against such Politicians of our times ; who like the King of Navar ( to Beza ) profess not to stir a foot further for Religion , then it promotes policy , and agrees with his interest . Let such call to the Mountains and Rocks to fall on them , and hide them from the wrath of the Lamb. The great day of his wrath is come . Revel . 6.16 , 17. Neither in the next place , can we read less then an apparent repugnancy to sound truth , and to this sure foundation in that lean opinion of the Cessation of Ordinances , which some hold at this day , contrary to Eph. 3.21 . 1 Cor. 11.26 . 1 Tim. 6.13 , 14. Wherefore they forsake publick assemblies , Heb. 10.23 , 24. Duties , Ordinances ; and will neither build , nor be built up ; pretending the day is not come , as Hag. 1 ▪ 2 , 4. and it is time enough ; wherein ( as one notes ) there is a double sin . First , Their negligence , and pretending it not to be the Lords time to cover their sin ; and secondly , their rashness in charging others that are about the work ; and in the building of Gods house , as if they made too much haste , and might better let it alone , because the time is not yet come , &c. So that they would have all lie in their ruines , till the Restitution of Miracles , as was in the Apostles days , and then to do it by an Apostolick-power and authority , and not till then : But O! what an error is here ! Have they any warrant in the Word for this ? Is not this an argument of a sensual ? carnal ? low spirit ? that must be confirmed by miracles , Job . 20.29 . and of want of faith ? Heb. 11.7 . Besides , are not miracles fallible ? Nay , are they not notes of deceivers , and false Christs in these latter days ? Matth. 24.24 . And doth not Christ call them evil and adulterous , that do seek for such signs ? Matth. 12.38 , 39. before they will believe , that they must go about this building . In a word ( I think ) they are under a world of temptations , and very unsound ( if not sinfully sensual ) that are of that judgement , though ( I will judge no person , but the sin ) for in forsaking Ordinances , Assemblies , Christian-duties , &c. They run a desperate hazard , Heb. 10.23 , 24 , 25. which , some say , is the Prodromus , or Harbinger of that pardonless , pitiless sin of the Holy Ghost , Vers. 26 , 27 , 28 , 29. and of ruine , V. 39. But this I have offered on the first part of this use , to show a necessity of being well-grounded upon this Rock , Christ ; and Secondly , To be well-united in , and to this Rock Christ , by communion , as 1 Cor. 1.9 . God is faithful , by whom ye are called unto the communion of his Son Jesus Christ our Lord : This is the voice of all the Oracles ( sayes Mr. Ainsworth ) to raise men into communion with Christ the Rock , and then with one another , 1 John 1.3 , 7. Hence it is , that there be such variety of similitudes to resemble this communion , and to illustrate it ; as Christ the Head , we the Members ; and all by due joynts , arteries , and sinews , united to the Head ; receiving life , motion , and government , in all actions and affairs from the Head ; and yet by the same arteries , sinews , joynts , and spirits united one to another : so Christ is the Vine , we the branches , i. e. One with the vine , the stock , the root , all participating of the same juice , fatness , sap , sweetness , and yet one branch deriving from another , refreshed by another , growing to another , and one with another : So Christ is the foundation , we are the building , Eph. 2.21 . 1 Cor. 3.9 . all fastned , knit , and united to the foundation , Christ ; although one may differ from another , in form , shape , order , place , &c. And although some be of a courser , and some of a finer substance and appearance in this building ; although some be greater , and some lesser ; some in one fashion , and some in another ; yet all alike do depend upon , and are set upon Christ , the foundation ; all are rooted in him , Col. 2.7 . Eph. 3.17 . grounded and built upon him ; and pinned , fastned , and united to him ; and yet are so to one another ( in faith and love ; ) as if they could not live or stand , one without the other ; for they be many in particulars ; and some are under one form , and some under another ; yet all are coupled together , tacked , and nailed together ; so that they grow together up unto an holy temple in the Lord. Now if we lie loosely , ( and not firmly fastned , as I said before ) we shall slip aside , and fall out , 1 Joh. 2.19 , 20. and thereby bring danger to the whole building . This communion makes us in unity , without which is neither comfort , nor continuance in a Church-state ; neither am I of opinion with some , that they must be all of one judgement , and under one form , and of one opinion , in one body or society , &c. that hold together in love and faith . For I finde no building , no body , no Church that ever was , or will be , without different forms , opinions , appearances , &c. according to the nature of the Members and Matter they are made up of . There be many Members ( and particular parcels of several shape and use ) and yet by the wisdom of God , all are so well-united and set together ; that there appears so admirable a decorum , so goodly a frame , and lovely a proportion and symmetry of the whole ; I say , of the whole , that not the least Member ( though the most differing from others in form or fashion ) could be spared ; for the Lord hath use of all his people ( under what dispensation soever ) to build up his house withal , as I shall ( if the Lord please ) shew in the second Book . Wherefore I am perswaded , those Churches that consist so much in , and subsist so much of , and upon an uniformity , will fall ; for they are not of Gods building ; but those the Lord builds ( as before ) though many Members be in them that differ in opinions , forms , or the like ; yet all shall be very useful and necessary in the place the Lord hath put them in , by his holy Spirit , and shall be so far from making fractions , or divisions , that they shall promote the unity of the Spirit in the bond of peace , being all are borne up by one foundation , upon whom all are built , one as well as another , and that foundation which is the strength of the building ) is as able and fit to keep up one as another ( so fastened in him ) bee hee of what judgement soever , and under what shape soever hee appeares to others ( so he be but good matter . ) Now those Churches are of the Lords building ( doubtlesse ) that doe agree in Spirit , though differ in forme , and though they have in them of sundry Nations , natures , languages , judgements , or opinions , yet are all one in Christ the foundation , and are firmly cemented , and united one to another in Christ by his own , and the same spirit , which enlivens , enlightens , quickens , comprehends , acts , inables , moves , and governs all , though under diversity of gifts and administrations : And these are they that shall stand by his wisdome , though not in the wisdome of flesh and blood , or of the world . Well in a word , Sion thus governed , thus grounded , and thus united as before , must be the delight of the whole earth , beautifull for scituation , not onely in a faire air , lovely climate , and good land , but lying on a fair , full , and sure foundation , which shall never bee removed , but which he will establish for ever , Psal. 48.2.8 . SELAH . Wherefore thus saith the Lord of hosts , let your hands be strong , ye that heare in the day the foundation of the Lords house is laid ( Christ being for that purpose preached ) that the Temple might be built . For the building is all in vaine , that is not laid upon this Foundation . And to conclude ; The Lord make our Builders wise in laying the Foundation first ; I feare , too many ( and I desire to deale home with my owne naughty , deceitfull heart herein ) that have sought more their owne fame , then others felicity , more to glorifie themselves then God in gathering the godly into Fellowships , and so they have gotten a good many , and those great ones too , and made themselves some body ; then they Christen their Churches into their owne names . The Lord shame us for it , whom he findes guilty ! Constantine the Great called Trajane ( who was a Great Builder ) the wal-flower , for that his name was engraven on so many walls . So indeed are many mens names most shamefully ( if not impudently ) ingraven on your Churches . This was not in Primitive times , we never read of any Churches called by mens names then ; as St. Pauls Church , or Peters Church , but all called the Churches of Christ ; for they were built upon him for a foundation , upon this Rocke which Eagles flye up to ; but the Ostridges have their nests in Sand. So that all true Churches and Saints have one , and the same substantiall Foundation . For as Rhetoricke is said to be a Fist extended and displayed into an open hand , but Logick a hand contracted into a close Fist ; So the Church is dilated into many Congregations , but every good Christian is the Church contracted , and condensed into one Bosome , being alike built upon the Rockie Foundation which will never faile . CHAP. XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahezachecha . That all the children of Sion called home , are bound to make haste , and to enter into this Way of Christ among his Companions in the Gardens . THe next newes is , that wisdome stands in the streets and calls to all , yea the simple , and poore , to eat of her bread , and drinke of her wine , to forsake the foolish , and to goe in the way of understanding , she cries at the gates , at the entry of the City , at the coming in at the doores , Prov. 8.1 , 2 , 3. yea shee hath sent out her Maidens ( the Ministers ) to cry aloud ( by preaching her doctrine ) Prov. 9.4 . and her Discipline , Prov. 9.1 . For wisdome hath laid the foundation , and hewed out her pillars , as you have heard before ; what follows ? why hearken unto me , O yee children ! blessed are they that keep in my wayes , blessed is the man that heareth mee , watching daily at my gates , waiting at the posts of my doors . The gates of Zion are the particular Churches of Christ , into which Christ calls all that have communion with him ; Arise ! and come away , which ( as Ainsworth sayes ) Beleevers are bound to doe , and must labour forthwith , to enter in , and being come in to abide there , and to contend together for the faith , Phil. 1.27 . which was once DELIVERED to the Saints ; For this is foretold in Isa. 2.3 . and he will teach us his wayes ( the very next step is this ) and we will walke in his pathes ; as soone as ever we know the way of Christ , the Lawes , Ordinances , Institutions , and Discipline of Christ , wee must make no delay at all , but put into practise , and enter into his way . It argues carnality to procrastinate , and put off Christ , and to delay our comming at the call of Christ , when wee have clearly and distinctly heard it , Luke 14.18 . and alwayes observe that it is something or other of the world , that is the let ; but as Micah 4.2 . sayes , and Jer. 50.4 . They shall go and seek the Lord , and aske the way to Zion , saying , Come , and let us joyne our selves to the Lord in a perpetuall Covenant . ( I●unt , non subsistent ad vocationem Christi , non moras trahent , Oecolamp . in loc . So Psal , 110.3 . besides the Precepts , Psal. 45.11 . Mat. 28.20 . and loud calls a● before , the many menaces used in the Scriptures against Rebels , and such disobedient subjects , doe sufficiently testifie to this truth , Psal. 2.12 . Luke 19.23 . 1. Cor. 16.22 . and the practises of the Saints in primitive times , yea though times of hottest persecutions and fiery trials ; yet their ( then ) ready obedience to this order of Christ , doth very much manifest the reality of this assertion , viz. that Saints are bound by vertue of positive Precepts to joyn together somewhere in a Gospel-way and order , as hath been before handled , Act. 2.41 , 42. 1 Thes. 1 , 4 ▪ 5 , 6 , 7. 2 Cor. 8.11.22 . 2 Cor. 8.5 Cum multis aliis . Now is there not reason enough for it ? For , First , What other visible way for Beleevers to walke in together , reason 1 and to worship in , hath Christ brought out of his Fathers bosome ? and left behinde him ? when he ascended on high ? till his second coming ? but this ? see Eph. 4.11 , 12. Secondly , What an apparent peece of disobedience and contempt of Christs Call and Command is this , to live in Babylon streets ? or as Lot in Sodome ? notwithstanding the Angel of the Sunne is sent to cry aloud in our eares to come away into Sion , and to make a habitation for the Lord to live in , Isa. 52.11 . Rev. 18.4 . 2 Cor. 6.16 , 17. Eph. 2.21.28 . yea and the Spirit is to be our conduct , Jo. 16.13 . and 14.26 . and knocks at our doors , and tarries to know if we are ready , and to put us in minde of making haste , by many motions and instigations , and instincts : O then ! how roughly doe they resist the Holy Ghost ! and quench the motion of the Spirit ! that stirs in them ! and strives with them ! Act. 7.51 . 1 Thess. 5.19 . which is a sinne of the saddest consequence , ( if after they are convinced , ) Mat. 12.31 . Marke 3.28 , 29. Heb. 10.26.27 . agnitam veritatem flagitiose insectari . So Saul , Julian , Latomus of Loraine , and many others sinned the sinne of death ! that is , they madly and maliciously resisted the truth , despised , and despited the wayes of Christ , notwithstanding their consciences checks , and the Spirits motions , and so did Stephen Gardiner , Fox Act. and Mon. Fol. one thousand nine hundred and five , and divers others . O sad ! sad sinne ! to sinne against the office , and operations of the good Spirit of grace ! which is more then to speake against his person in ignorance , for so did the Sabellian , Eunomian , and Macedonian hereticks , who yet found mercy . Wherefore have a care how yee dare to live in the loathsome Babylonish wayes of confusion , after yee are called out thence , and convinced by the Spirit ( since ) of the gates of Sion ! whilst the Spirit moves in you , to make haste into Church-fellowship , he is doing his office in you , look you to reason 3 yours . Consider the abundance of ill consequences which must unavoydably follow this disobedience to Christ , or this neglect , or omission of these wayes of holinesse or Gospel-fellowship ; for First , The worship of God , or service to Christ Jesus ( which should be our joy and meat and drinke ) suffers by it , which is more acceptably and orderly performed with joynt consent , and in communion of Saints , Rom. 15.16 ▪ 1 Cor. 1.9 , 10. Zeph. 3.9 . the Lambe is said to solemnize publick service upon Mount Sion with a hundred forty and foure thousand Saints , there their voice is like the voice of many waters , and mighty thunders , Rev. 14.1 , 2 , 3. in the songs of praises , and in their prayers ; but for this I refer to Ainsworths Communion , Chap. 16. Secondly , without this , the Saints must needs fall short of that duty of edifying one another , and of building up one another in the most holy faith , but then they grow , Jer. 23.3 , 4. Ezek. 34.14.16 . and walke in light , Isa. 60.3 . 1 Jo. 1.17 . and love , Eph. 5.2 . 1 Thess. 4.9 . 1 Pet. 1.22 . and unity of the Spirit , Phil. 2.1 , 2 , 3. 2 Cor. 13.11 . Eph. 4.3 . instructing and provoking one another to holinesse , and good works , Mal. 3.16 , Jude 20. 1 Thess. 5.11 . Heb. 10.24 . therefore are they implanted together to flourish in the Lords Courts , and to bring forth fruits , Psal. 92.13 , 14. which will not faile , for the waters run out of the Sanctuary , Ezek. 47.1 . Thirdly , otherwise they have not that mutuall aid and assistance for the counsel and comfort of one another , which they ought to have , Rom. 12.3 . 1 Cor. 12.22.26 . Fourthly , nor is there that unanimous compliance , or united force made against the opposers of the truth as is required , Phil. 1.27 . Jude 3 Gal. 5.1 . 1 Cor. 7 23. Can. 6.4 . til they be in communion , as an Army with Banners , and then they are terrible to their enemies being all under one Captaine , Heb. 2.10 . ( grant there be divers colours ) having all the same word , Jer. 31.33 . marching all in order and ranke , Col. 2.5 . making all one arme , and strength against the same enemies , and joyntly vindicating the truth , joyntly praying , and then out of their mouths comes fire to destroy their Adversaries , Rom. 11.5 . joyntly suffering for the truth , 1 Cor. 11.26 . Rom. 12.8 . joyntly refusing traditions , trumperies , and whatsoever is contrary to Christs word , joyntly disputing for , and maintaining of their Liberties and Priviledges , Gal. 5.1 . Fifthly , without this Fellowship together , there is not that fellow-feeling , or Saintly sympathy as ought to be , 1 Cor. 12.25.26 . Rom. 12.16 . nor is there that bearing one anothers burthens , Gal. 6.2 . Heb. 13.3 . nor forbearing one with anothers weaknesses , as Eph. 4.32 . Col. 3 ▪ 12 , 13. in bowels of love , pity , patience , and without censures , Rom. 14.13 . Rom. 13.1 , 2 , &c. Sixthly , besides they are exceeding deficient in many other Christian duties , who are not in Gospel-fellowship ; for how can they Prophesie in the Church ? 1 Cor. 14. or tell the Church ? as Mat. 18.17 . if they are not members of a Church ? or obey them that are Elders , Heb. 13.17 . or vigilantly watch over one anothers conversation ? and admonish , or reprove orderly ? Mat. 18.15 . 1 Thess. 5.14 . and 4.18 . 2 Thess. 3.15 . Rom. 15.14 . &c. But for this I refer to Mr. Bartlets Model ; But to the reason 4 Fourth Reason or Argument , which is taken from the special priviledges which are proper to them that are in the way of Christ above all others , which are abundance : As first , among them Christ doth most manifest his presence , Psal. 36.2 . in a more then ordinary measure , the glory of God is seen in the face of Christ , 2 Cor. 4.6 . Christ takes most delight in the midst of them to walke there , Rev. 1.12 , 13. and 2 , 1. in his rich robes of righteousnesse to cloath or cover with , the meanest ( Saints or ) member of his body , i. e. with a garment downe to the foot , and girt about the paps with a golden girdle , for himselfe as High-priest and his Saints as Priests . The names of Temples , house , Kingdome , Tabernacle , yea and golden Candlesticks are given to Beleevers in Church-fellowship , 2 Cor. 6.16 . 1 Cor. 3.16.17 . Eph. 2.22 . Heb. 3.6 . Rev. 21.3 . for this very reason , not onely because he walks in them , but there he lodges Psal. 132.13 , 14. lives , and rests in a most remarkable manner , there the Kingdome and King is seen in his beauty , Isa. 33.17 . And for this I referre to the object of the Church in Chap ▪ 9. Secondly , In this Way of Christ , the Saints have most singular refreshments , and the sweetest and highest enjoyments of love , and grace , and powrings of the unction from on high upon them ; we shall finde how Christ ( yea and his Apostles after him ) did daily visit the Synagogues and publick Assemblies , and amongst them he uttered so many gracious words , and wrought so many mighty miracles ; and why so ? if not to foreshew by this , how he would regard the Church-assemblies of his people , and be their Prophet , to declare excellent truths , and to open the Fathers bosome to them above all ; for there hee feeds , Cant. 1.7 . and 6.2 ▪ 3. and eats pleasant fruits , i. e. of his owne planting , Cant. 4.16 . there the Lord is a place of broad rivers , Isa. 33.21 . and Christ is there , and to them streams from Lebanon , and a Fountaine in the middest of them , Cant. 4.12 . as in Florence and Naples , where they have the most excellent Gardens , they have in the midst a most excellent Spring , a Fountaine from which with an Engine they can sprout out water , and streams round about the Garden , so alluding to this , is Christ in the midst of such a Church-fellowship , as we have spoken of , a Fountaine and streams i. e. they are refreshed with streams ( in a more eminent manner ) then all in the world besides ; For the common-fields , flowers , and trees without , have the benefit of the clouds and ordinary● raine and showers , but the particular Churches of Christ , his bed of spices , Cant. 6.2 . are more watered then all others ; for besides the outward meanes of grace , and preaching , praying , expounding , and ordinary publick showers or refreshments , they have a fountaine within that is never dry , of purer and more Chrystall showers that cannot be taken away from them ; the Word and Spirit are ( as it were ) entailed to them in a most spirituall manner above all , Exod. 20.24 . Isa. 4.5.6 . Isa. 25.6 , 7 , 8. Psal. 132.13 , 14 , 15 , Isa. 56.7 . Isa. 59.21 . and are ( as it were ) seated there to sanctifie , season , counsell , quicken , comfort , encourage , and assist them in Church-fellowship above any other . So that when there is a drought without , and the Clouds are steril , and the earth barren , yet there is ( even there ) within a fountaine and streams for the Gardens . So that though Ministers i. e. Clouds may be empty , yet the Fountaine , i. e. Christ cannot . Thus Saints in fellowship are fed with fat things Isa. 25.6 , 7. with flaggons and apples , Cant. 2.5 . and full refreshments , and that above all other the dwellings of Jacob , and they bring forth fruits ( even ) in old age , Psal. 92.13 , 14. Thirdly , Christ is more free with them then with any others , as a Husband with his Wife to impart his most intimate bosome-loves and secrets , Cant. 7.12 . 2 Cor. 11.2 . and to let out his very heart-loves into his wives arms and bosome , Isa. 62.4 , 5 ▪ and Isa. 61.10 . Psal. 36.8 . Fourthly , Such ( of all ) are under his protection and banner of love , Cant. 2.4 . Isa. 4.5 , 6. Joel 2.32 . Isa. 54.17 and in the midst of them is salvation placed , Isa. 46.13 . Zach. 2.5 . And in a word they have a heaven upon earth , Rev. 12.1.12 . O! it is good being here ! For these and many more the like Reasons hath this Gospel-order of Beleevers in fellowship been alwayes praised , prized , and indefatigably sought for , and accounted of , even as of necessity , for beleevers in all ages : For the Lord though hee loves all his Saints , Deut. 33 3. yet he loves the gates of Zion more then all other the dwellings of Jacob , Psal. 87.2 . and so much the Saints have loved these Courts of the Lord , that they have accounted a day better there , then a thousand elsewhere , Psal. 84.10 . the Apostles longed after it , and to see the brethren in it , Rom. 1.11.12 . 1 Thes. 2.17 . yea and esteemed them the Crown of their joy , 1 Thes. 2.19.20 . yea , Christ himselfe ( as man ) exceedingly desired it , and sought comfort by his Disciples prayers , Mat. 26.40.43 . Luke 22.46 . and he exceedingly longed after a most speciall communion with them in fellowship with him , before hee parted from them , and was taken away to suffer . See Luke 22.15 . with desire I have desired to eat with you before I suffer ; as if he should say , I have most strong affections hereto , for thereby I shall be abundantly stengthned and refreshed as well as you , &c. O then ! how dare any , that follow the Lambe , delay entring into these wayes of holinesse , and love ! did not Christ , his Apostles , and primitive Saints goe before us into this Church-fellowship , and Gospel-order ? what hinders us ? nay what is the reason wee doe not run into them ? for what a world of proofs , precepts , promises , practises , reasons , arguments , motives , and priviledges , are there to provoke us ? were they but duely weighed ? who durst either deny , or delay comming or joyning ? The Lord added to the Church from day to day such as should be saved , Act. 2.47 . wherefore make this use ! put forward apace for the wayes of Sion with the will ! wherein you must have ( in your hearts ) inclinations , resolutions for , and choosings of these Tabernacles above all other wayes ; if once you get into these Gates of Sion , you will quickly be in Sion . But some may say , Object . But learned , able schollars , and godly judicious men doe both print and preach against this way ; the Answer is easie . Answ. First , In all ages , both learned and godly have been answer 1 opposers of Christ and his Church ; so were the Scribes and Pharisees , the most learned and ( in appearance ) the most godly of the age ; and so , Act. 13.50 . were those that raised ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a running and a most rigid persecution-against Paul and Barnabas , and expelled them out of their coasts ; but this should never the more hinder us . Secondly , Though they be learned and godly , yet they bee but men , therefore subject to mistakes ; for judicium fit , secundum vim intellectualis luminis , they preach , and print , but according to their apprehension ; But , Thirdly , All are not learned , nor godly , that the world judges to be so ; they have a form of godlinesse , denying the power thereof , 2 Tim. 3. and so they may have the letter of Learning , but not the life of it , whole Libraries in their heads , but not a Catechisme , nor Principle in their hearts , Isa. 29.11 . Isa. 50.4 . I mean of the true Divinity which the Father learnes us , Joh. 6.45 . by his Spirit , 1 Joh. 2.20.77 . this none but the Redeemed have , Rev. 14.3 . and in this the Spirit is our Tutor , and teaches us out of the Lambs booke , Rev. 5.5 , 6. such have indeed the highest skill of Tongues , and are most admirably conversant with the originall language of the Spirit , here lyes the difference ; but for these , their Learning comes from the heart , Prov. 16.23 . whilst the others comes but from the head : But , Fourthly , They know but in part , they will know more then now they doe . Fifthly , Doe not learned , able , and godly of all sorts print , preach , and pray this way of Christ ? by unanswerable arguments against all opposers whatsoever ? and answer the arguments , and objections of the Adversaries ? Sixtly , This opposition of theirs is necessary for the evincing of the truth , and makes more for it , then against it , Act. 28.22 . Act. 24.5.14 . Object . But when people enter into this way , they run into errors presently . answer 1 Answ. First , Some it may bee that enter , doe run into errour , but this their uniting with the Saints in Gospel-order , is not the cause of it ; nay , Secondly , There is no stricter enemy to error , that can bee , then this order of Christ , which will not allow of the least appearance , much lesse growth of error , or sinne , Rom. 16.17 , 18. 1 Tim. 6.3 , 4 , 5. 2 Tim. 2.16 , 17. Act. 20.29.31 . Rev. 2.14.16 . 2 Jo● . 10. though such as are conscientious have ( and are to have ) their liberty in things indifferent , Rom. 14.1 , 2 , 5. Thirdly , Nay , to say the truth , the neglect and omission of this duty to enter into fellowship according to Gospel-order , makes so much disorder , and so many runne into wayes of error , as hath been hinted before in Chap. 7. but grant it , to argue ex concessis , then we say , Fourthly , Errors are usefull , as well as truth , and it is expedient they should be 1 Cor. 11.19 . In Pope Clements the fifths time , Frederick King of Sicily made this his master-objection against the Church , viz. the errours and evill-orders ( which indeed he might well doe ) but he was answered , and soon satisfied with this Scripture , That offences must come , and that there must be heresies amongst you , that they which are approved may bee manifest ; by Arnoldus de nova villa . This is much for the glory of truth too , and therefore in Isa. 60.1 , 2. a glorious light , and yet a grosse darknesse are both foretold for one time together ; should wee halfe so much prize the light , and presse for it , had we never a night ? nor darknesse ? but both together doth well , and wisdome hath so ordained it . I have heard of a Ruler who gave liberty to his subjects for certain dayes to do any manner of evill or mischiefe , and they should not bee questioned for any wickednesse done in those dayes ; no , though they murdered , or did villany in the highest nature ; But this was in policy to indear government unto them , and by giving his people a taste what it was to bee without it , to make them the more prize it . Obj. We are well enough as long as salvation may be had here in Parishes , what need we enter into any other way ? Answ. 1. Yet ye are not well enough ; for ye live in disobedience , answer 1 and in danger of Babylons plagues , and in contempt of Christs commands , which shall not go unpunished , Heb. 10.20 . And therefore , if you love your own souls , there is great need of getting into the gates of Sion . 2. VVhat a carnal , low , degenerate , base Spirit hast thou , to be as well content with Egypt , as with Canaan ? and with the Onions and Leeks , as well as if ye had the Milk and Honey ? Thou doest fall foully short of the true Spirit of Christ in a Saint ; which is ever going forward , and cannot be content with the husks , no nor crums , as long as there is bread enough in our Fathers house . Besides , how unkindly doest thou deal with Dear Christ ? who took care for thee ? and brought this way from Heaven out of his Fathers heart for thee ? and wilt thou now slight both him , and it ? But , 3. It is a question , whether thy salvation may be had here in these Parochial ways and Discipline , as long as thou art perswaded , and convinced by Gods Word thou art in a false-way ; but how ever , I tell thee from the Lord , thou art an enemy to thy poor soul , and as much as ( almost ) may be an hinderer of thy own salvation . For thou dost rob thy soul of the rich benefit of being watched over , admonished , counselled , comforted , and maist lie in some sin ( which thou seest not , and others might see ) which may be thy ruine ; thou art subject to wandrings now , and may be , runnest in a full career without stop or stay , warning or check ; besides , you have not here without in your Parishes the benefit of many ordinances , as exercising of gifts , prophesying one by one , and frequent communication and conference in the things of God. Mal. 3.16 . And such-like pretious benefits as are in this Church-way to be had at large for your edification . 4. And lastly , it is just with the Lord , to leave thee to thy lusts , to swear in his wrath , thou shalt never enter into his rest ; never to make one motion more at thy soul , by his spirit , to enter into this way ; or once to encline thine heart thereunto ; If now , now I say , after so many clear calls , thou doest resist the Holy Ghost . Wherefore as Heb. 3 , 10 , 11 , 12 , 13. harden not your hearts ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dry up , or wither ) do not snib or nip off those buds , or blast those blooms which are in you , and like to set so fair for fruit ; nor by the hardness of your hearts , and unkindness , and cruelties , to the conceptions of Christ within you , do not dry up those sweet sappy motions , which are made in your heart by his spirit ; if you do , you will prove but a barren branch , a withered sear stick , to be cut up for the fire , John 15.16 . Heb. 6.8 . they are nigh the curse that do so , in the deceitfulness of sin , i. e. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex à privat . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) drawn out of the way of Christ , by some fallacy or other ; who ever refuseth this way of Christ , runs a desperater hazard , then he is aware off ; wherefore then let him take heed ! take heed ! And let Ministers ( so called ) look about them too ! and beware ! for a greater alteration is yet to come ! and to befal them ! then ever hath been before ! O then ! Sirs ! that they would be busie about the Lords house ! and no longer delay it ! or do it by halves ! Numb . 14.24 . or by haltings ! between too ! Do they yet know what was the meaning of the last lightning ? and thunder the last year ? which grew so angry at their Morter-Churches and Parish-Temples ? what houses were burnt or beaten down to the ground , but those Churches ? and on that day of worship too ? and in several Counties too ? and which is not without a Mystery ? but it shall be plain , and made an History ere long ; in the interim , it were well , that Ministers and all would take warning and sin no more , ( by dishonoring God in idolizing forms ! and humane inventions ! or in worshipping of Christ in Anti-christian ways ! and traditions ! ) least a worse thing happen unto them . Was there ever any that hardned his heart against the Lord , and prospered at last ? Job 9.4 . But some it may be will say , Sir , You forget your self ( and so I would ) whilest you urge so much your Form of Discipline ! For we look for Zion more spiritually ! and for spiritual worshippers ! Answ. 1. It is not so much the Form , as the Faith , that I would urge ; I mean obedience to Christs positive commands ( as I told you before ) although some soar too high into the air , that account the Practical Part of Worship a meer Form. 2. I urge it not so much to be Church-members as Christs-members ; but first to have fellowship with the Son ▪ and then with the Saints ( as I said before ; ) but I say , both these are enjoyned , to be enjoyed : Yet I say further , whilest in the Form , out of the Form ; and whilest under it , yet above it ; and so are all Saints in the Church , spiritual worshippers of God , John 4.23 . yea , in spirit and in truth together ; Wherefore let none be so censorious , as to say , We are all for the form of Discipline , when indeed , we are least for it , and would have all our Brethren to live above it in their Spirits with God , and with Christ ; in the Temple , and the Light of the New Jerusalem . We live in them , as Abraham lived in Tents , and David in Tabernacles . 3. We also look for Sion more spiritually ! but this is in order thereunto : Before we can get into the City ( which is all glorious within , ) we must pass through the gates , as appears , Psal. 87.2 , 3. His foundation is in the holy mountains . The Lord loveth the gates of Zion more then all the dwellings of Jacob. Glorious things are spoken of thee , O City of God! There is , first , the foundation laid by the Lord himself ; and then secondly , the particular Churches , or the gates of Zion , which the Lord so loves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And then thirdly , the City its self which is so glorious . But I say , before we can come into the City , we must enter through the gates ; which are these Churches gathered : So that this is in the way to that City , where Salvation is placed , Isa. 46.13 . This is the way to Zion , as Jer. 50.5 . They shall ask the way to Sion , with their faces thitherward , saying , Come let us joyn our selves together , &c. We must ask first the way , ( i. e. the Churches ▪ ) and when we are in the way , then for Zion . And thus the Saints come to Sion , Jer. 3.14 . Isa. 51.11 . & 35.10 . i. e. By this way , and through these gates ; we must first live in Tents , and then in the City , Heb. 11.9.10 . First , in Tabernacles , then in the Temple ; and that those that would live in Sion in her glory , and full effusion of the Spirit , must be in the Churches , in order thereunto ; which appears plainly in Chap. 9. lib. 2. For the Lord will be known in her Gates , Towers , and Palaces , Psal. 48.3 . & 44.12 . Quaere . How we should groundedly know we are fitted for this Communion of Saints in Church-society , as hath been pressed ? answer 1 Answ. 1. There must be clear satisfaction to your judgement , and full perswasion in your brest , Rom. 14. the whole Chapter , especially Vers. 1 , 2 , 4 , 14. Acts 2. & 19. & 8. Saints ever first believed , and were fully perswaded , and then they entered . 2. You must be exceedingly longing and desirous after it ; and then make ready for it ; be freely willing to it , by the Spirit of Christ in you , Psal. 110.3 . Jer. 50.4 , 5. For all in Christs Kingdom are voluntiers , 1 Thes. 1.6 , 7. Acts 4.32 . 2 Cor. 8.3 , 5. 3. Such are made free to follow Christ any where soever , Revel . 14.4 . And as they come at his call , Mark 1.18 . so they are prepared to leave all , and to take up the cross , Mat. 19.27 . accounting before hand , what it will cost them ; so that they pass not a pin for storms and afflictions , which they expect before hand ; as 1 Thes. 3.3 . Phil. 1.27 , 28. but they will hold out to the end . 4. What is the object ye look on in these overtures of your affections ? It is the King in his beauty . O the sweet ! Soul-ravishing presence of God in Christ ! in grace ! and glory ! This makes these Tabernacles so amiable ! his goodness in these gardens is so desireable , Psa. 87.2 , 3. Isa. 33.17 . Psa 27.4 . Act. 2.28 . Ps. 84.1 , 2 , 7 , 10. & 63.1 , 2. 2 Cor. 3.18 . & 6.16 . 5. Have ye a clear discovery of your fellowship with the Father , and his Son ? Then ye may from the same principle , and by the same spirit , have fellowship with the Saints ; 1 John 1.7 . but be sure ye begin in Christ first , or else the foundation is not laid ; else ye will fall out and down in the dust , 1 John 2.19 . ye cannot continue else ; and then will your ending be worse then your beginning . 6. What is your end ? is it that as the chosen ones , and those bought by Christs blood , you may set forth the praises of him that called you out of darkness into light ? 1 Pet. 2.9 . 2 Thes. 1.11 , 12. and is it nothing else but in subordination to this ? why then these are good grounds . But many there be that have base , by , sinister ends , for which they creep into this Church-way ; who are ( or will be ere long ) a scandal to the Gospel , and do bring a scorn upon the truth . O! how often hath it been said in Dublin ( and that by such , whose sincerity is without exception ) with bleeding hearts ! Look yee ! there is one that could not tell how to live , but hath lost his trade , and for some place is got in to be a member of such a Church ; and he is now preferred , and made a Gentleman , &c. Nay , some have been so bold as to boast of it , ( among themselves ) as if nothing else byassed them into these ways , but politick ends ! O sad ! such as these do bring the ways of holiness into contempt ! they grieve many that are in ! and keep out many that are not in ! they raise fractions within , factions without ; they open the wide mouthes of the enemies to blaspheme ; and they side for lucres sake , or lusts sake with the great , rather then with the good . Ah! alas ! and indeed , though upon the naked knees of our souls , we cannot be thankful enough for the liberty the truth hath , and that holiness and Religion is so much advanced ; Yet I do verily believe , never more Hypocrites then now , who ( because they know none but honest men must be preferred into places or offices ) do dissemble with God and men ; get into Church-fellowships ( the name of a Church-member making them of note ) and exercise their gifts , and get up into Pulpits ( which God forbid , but they should orderly ) and change their words , ways , and works , but not their hearts , Gen. 4.3 . Hosea 7.16 . These are lights before men , but darkness before God , Matth. 6.2 , 5 , 16. Isa. 58.2 . and though these do not the evil which they love , ( in their hearts , if they durst do it , or could not be seen by men ) yet they will do the good , which they love not , to be seen by men , Numb . 14.2 . & 4.40 . O these ! these are the scandal of this age ! this Land ! this Reformation ! and of the Church of Christ ! whererefo beware ye be not byassed by such sinister , carnal , fleshly ends ! for the Hypocrites hope will come to nothing , Job 8.13 . Their flower will fade , and their joy is but for a moment , Job 20.5 . When Religion is much in fashion , it is much a fancy , and then most men will swim with the stream . Thus have I roughly offered a few directions , and have lent my hand , by a few helps to such as do seek the way to Sion ! but least they leap before they look , they will do well to weigh them in the ballance of the sanctuary ; and because many Church-fellowships in my judgement ( given me by the Word and Spirit ) are in a doubtful state at present ; and which ( I think ) must be purged with the Refiners fire , and Fullers soap : I do therefore beseech you seriously to seek such a society as hath , 1. The sweetest harmony , and most love , and to all alike . 2. Which hath Christian liberty , and no one is robbed by the Rulers , of his or her right . 3. Where they live more in the Spirit , then on the Forms . 4. Where holiness is highest , and appears in most power . 5. Where every Saint may walk according to his light ( so he be holy , humble , &c. ) though he differ in some things from others . 6. Where you see most self-denial , humility of minde , and ready serving one another . 7. Where you see most order and Gospel-decency . 8. Where appears most sympathy , and bowels of love , and pity . 9. VVhere their unity consists , not in the unity of the fo●m , but in the unity of the Spirit . 10. VVhere you finde most readiness to meet together , to instruct , counsel , comfort , and build up one another in the most holy Faith ; and where there is not honor given , or taken , Joh. 5.44 . after the manner of men , or a having mens persons in admiration . Many such things I might offer now , but I shall take more liberty hereafter ; onely these things in brief I lay before you , till the next Books . And this I do the rather , being induced thereunto by abundance of experience afforded me ( through Gods goodness ) from variety of observations , which I have taken of many gathered Churches in England and Ireland , as they now stand . The Lord open your eyes to see , and your ears to hear , and lead you by his light , and Spirit of truth , into his holy tabernacles , Psal. 43.3 . Thus far for the first Part of this Platform , wherein you have the totum essentiale of a true Church of Christ , from The Efficient Causes . The Material Causes . The Formal Causes . The Objective Causes . The Instrumental Causes . The And Final Causes . All this is to shew what is requisit before embodying ; but the next part relates , to what is to be done in ▪ and the last , to what is to be done after embodying together . The End of the First Book . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Challah . The Heavenly Nymph : OR THE BRIDE . Rising up to Perfection , and preparing for the coming of her Bridegroom : Being the Second Book of Church-Discipline . Wherein appears the BRIDES beauty in her Members , and Complexions , her submission and obedience to Christ , her Modesty and her Chastity , her Humility , and her Loves , with other Graces and Ornaments that appertain to her . AS ALSO The BRIDEGROOMS great love to her ( more then to all other the dwellings of Jacob , Psal. 87.2 . ) his care of her , his special Presence , and abode with her , his Royal maintenance to her , and provisions for her according to his owne fulnesse , and the riches of his Grace that filleth all in all , Eph. 1.23 . Or you have ( in this Book ) a sight of the Moon shining ( though under Clouds and thick darknesse ) as she receives her light and life from the Sun ( in the former Book . ) Or Christ ( her Head ) coming in glory , being big-bellied with the precious Promises and Prophesies , and Types , never before so opened , and which are travelling to be delivered in these latter dayes , wherein the light of the Moon shall be as the light of the Sun , and the light of the Sun as of seven dayes , &c. Isa. 30.26 . By JOHN ROGERS , A friend of the Bridegrooms , and of the Brides . Preacher of the Gospel of Jesus Christ. Now at Thomas Apostles Lond. But communicated at Brides in Dublin in Ireland . Psal. 45.11 . So shall the King greatly desire thy beauty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 62.5 . As the Bridegroom rejoyceth over the Bride , so shall the Lord over thee . Rev. 21.2 . The holy City , the new Jerusalem prepared as a Bride adorned for her husband . Zach. 14.20 , 21. Holinesse to the Lord ; and every pot in Jerusalem shall be holinesse to the Lord , and no more Canaanite shall be in the house of the Lord in that day . Zeph 3.20 . I will make you a name , and praise among all peoples of the earth . Rev. 19.5 , 6 , 7. Be glad O all Saints , for the mariage of the Lamb is come , the Bride hath made her self ready , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ier. 30.17 . This is Sion which none ( to speak on ) seek after . Rev. 22 17. But the Spirit and the Bride saith Come . LONDON , Printed for R. Ibbitson . 1653. To all Christian Readers of all Judgements , a word or two first . Christian Reader , IF thou beest so , thou wilt not wonder , that I say unto thee , The Day is coming when Kiriath-Sepher shall be smitten , whose name signifies the City of Books , and our City and Country are full these times , which by the next Age will be all out of date , and lye moulding like old Almanacks in corners ; for then the Lamb shall be our Light , and the Lord our Temple . And as Solon said of Laws , sayes he , We have many good LAWS made indeed , but alas ! there wants ONE yet ; and what is that ? Why a LAW to put all the rest in EXECUTION ; so we have many good Books abroad , but give way to one more I pray , for there wants one more , and that is the Book which will put us upon the practise of all the rest ; I mean the Lambs Book written within and without , Rev. 5.2 , 3. and Ezek. 2.9 . this is ere long to come abroad , though I feare it will finde but few Readers . In the mean time , the Presse sayes to the Pulpit , as Esaiah said to Jacob , Plurima habeo , sint tua tibi , Gen. 32.4 . I have enough my brother , Gen. 33.9 . keep what thou hast to thy selfe . And amongst the multitude it comes to my turne to bring in ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but I hardly know whom to invite , for although I may find a few guests ( these stomack-full times ) that may come to feed , yet I know that most will but sit to looke on . And indeed , I have not provided for the proud , or Prelatick Palat ; neither puffe-paste , nor kick-shawes ; But as Aeschilus the Poet said of his Tragedies , that they were but small dishes of great Homers supper ; so I say , I here present you a poore Dish or two from the Lamb , who will sup with you in this the Kings house and Palace , wherein you shall finde the feast of fat things , flaggons of Wine , and the Apples of the Tree of life , yea spiced Cups , and green Sallets , and sweet flowers to boot , gathered out of Spring-garden : and because some men must have their dishes set out with flourishes , they shall finde the attestation of the most eminent and orthodox Writers in all Ages to this Treatises truth : And to satisfie all senses ; the Bridegroom hath provided the best soul-ravishing Musick , I mean the melody of the Spirit ; for his guests that come at his call to this marriage-house and Feast , for all things are ready , the fatlings and oxen are killed , Come ! But I know the wantonnesse of the times make many look for pretty knacks now , as the last courses ; but soft there ; Those Spaniards are wisest who will have the best at last , and your toyes at first . It is true , the Books of these few years coming , are like to be the last course ; but let me tell you they must bee the best , most solid , sweet , spiritual Dishes that have not been yet brought in . Some there be that will read good Books and Authors , but as the Butter-flye that sucks flowers , onely to paint her wings with ; so to feed their fancies , opinions , and judgements with , but not like the Bee to fetch out the hony of them . Others there be that are worse , and would sucke out poyson , to satisfie the lusts of their hearts ; these may hap be taken too , as those in the act of Adultery ; for if one reads two are catched . Others there be that come out of Criticisme too , and to shew the ambo-dexterity of their captiosities , I should say capacities , little to their credit do they buffet words with blows , and pick holes in cyphers to satisfie the curiositie of their quick-silvered Genius . Alexander , when one did present him with his dexterity in finding fault with , and vilipending of others , and in extolling his owne Arts and Activities , desired to see what he could doe ; so his choice art appearing ( to be so poor ) as onely to cast a Pease through the eye of a Needle a little bigger : Well , sayes Alexander , Give , Give him a bushel of pease for his pains to maintain his sport with . And though Alexander was very free in giving gifts , and rewards , he thought a bushel of pease reward enough to keep up his curiosity , So I say , to recompence such Readers if they come hither , I have a whole bushel full for them to keep up their trade . Other Readers we have who minde more the mark then the mettal , and more minde who writes , then what is written ; the name carries it upon the wings of credit , whereby many are bribed to buy and sell their time , their judgement , and the truth at the Authors rate : The rich Citizens are their best Readers , for they will pay most for it . And many , I was saying orthod — but I mean Organ-players will play no longer then such blow the bellows , and fill the pipes ; for their fame makes things furthest off , look fairest , best and greatest . But although I make account to meet with many of the third sort of Readers , who have said before-hand they will salute this Book with Argos-eyes , and with a Zoilus his zeal , yet they are accounted as Crates the Theban was called , the Door-opener , for that he would rush into every mans company to hear what they said , and to gain-say it at a venture ; and so do these sometimes ; they reprehend what they understand not ; and sometimes they ●ail because they ( thinke they ) understand what ( indeed ) they understand not , and like Dogs they choose to pisse in the fairest places ; and all times with naked natural , reason they read ; Like the Smith that smoaks for it , for that he takes a red-hot iron glowing out of the fire with his bare hands so I warrant them they burne their fingers ( at least ) for it , and will be branded . It is this bids them to eat of the forbidden fruit ; and makes them Owl-like frowne at the face of the Sun. Those that make reason their guide , do but set a mad unruly horse to be formost in the Team . Wherefore as Abraham when he went up to the sacrifice of his Son , he left his servants and his Asse below ; so though our natural Reason , and humane Arts may serve for below , yet they must bee left behinde if wee will come up to the top of this Mount ; for our Reason without the Grace , and the Spirit that leads up , is but like Sampson without his Guide when his eyes were out , for without the direction of his Guide he could not finde the Pillars of the house ; Nor shall you finde the Pillars of the Lords house without the guidance of his gracious Spirit . Thus Reader thou art invited to come and welcome , be of what judgement thou wilt , it is all one for that , for thou art bidden to the Feast , thou art guided in hither by grace . Wherefore come hither heartily , yea as into a Wardrobe , not to finde an Inventory of new things , for that is too troublesome ; but to find out what is fit for thy weare , use , and application . In the last Book I was much engaged upon the Power of Civil and Ecclesiastical ; but in this I shall bee most in the power of the Church and Spirit ; the Spirit and the Bride . The Spirit in the Churches ; which will be abundantly powred forth in these latter dayes , Vide chap. 9. As to Civil Magistrates , I have done my duty in shewing their duties , and dare not like some , Mermaid-like , sing them into the Sea. But I feare I may be answered as Antigonus answered one that presented him a Book concerning Justice : Thou art a Fool ( sayes he ) to present me a Book of Justice , when thou seest me making wars with other Cities and Countries . Little lesse said one of the corrupt Lawyers ( viz. Mr Maynard ) ●o me last March before the Lords Commissioners of the Seale in the Parliament Chamber at the Temple , whilst he was pleading the Law for a Delinquent ( Malignant ) Patron ( over and over , an open notorious Enemy and Cavalier against God and State ) yet having compounded he must have the power to present a man of a wicked malignant spirit ( none else ) and knowne for swearing , company-keeping and other vices , and hee must force such a one upon the poore people ( that never heard him so mu●h as preach ) to the joy of all the malignant , godlesse wretches in the Country all about , and to the griefe of all the godly , who cry and complaine of this detestable unsufferable injustice and foule-oppression , which will never leave crying for vengeance till it come with a powder upon the heads of some ; O! that godly , eminent holy men , whom all the Country would petition , and beg for ; the very faithful , useful Ministers of Jesus Christ , must be justled out from a godly people , and a Church-communion too , and that by Church-enemies , Christs enemies and State-enemies , and all this is known most notoriously ; yea that Soules must be thus made sale of , and slaves of , to serve mens lusts ; and all this too by bribes , extortion , oppression , injustice , and thorough friends made by money or gifts ! O let the righteous God come downe and judge ! The whole world that hears of it abhors it . And with tears and prayers , some are crying aloud to the Lord of this lamentable Reformation in the want of the Laws Regulation : The very justice of the Law as it now stands is most monstrous injustice , and sends many a precious soule and family a begging , against all honesty and Christianity ; for the wicked Lawyers ( who live no other way but by sin ; and one may in the sight of God be as lawfully tolerated to live in drunkennesse , swearing , whoredome , and to get money by it , and to make a trade of it ; as to live by , take money for , and make a trade of lying , oppressing the Fatherlesse , and widows , cheating of the Nation , eating up the bread of the poor , yea the poor as bread , turning out godly , putting in ungodly and wicked debauched Whoremongers , Adulterers , Drunkards , or the like in their room ) I say these ungodly ones ( for I cannot see how they can be other ) Christ himselfe deprecates and accuses , as a crew from hell that live by sin ; Wo to you Lawyers , Luke 11.46 , 47. for these are the enemies of Christ , and have another God , as the Romans had , which they called Terminus . But for the incredible wickednesse of those of that Profession , their guiltinesse of all manner of sinnes which the Nation lyes under , as Blood , Theft , Oppression , Injustice , Contentions , Hatred , Cozenage , and Fraud , Rebellion , Lying , Perjury , and what not ? and for the injustice and tyranny of the Law as it now stands without regulation or reformation , to the utter undoing of thousands that are aged , godly and deserving Families , with many a sad and lamentable history thereof , and for the late excessive exorbitances of their injustice and oppression , scarce paralleld in any of the former ages ; I doubt not but an accurate account will be given thereof to all the world in a book compiled for that purpose . But in the mean time , this Mr. M. one of the cast out members of the house ( I hear ) pleading for this cause of the D●vill ( for I dare call it no other ) much offended me , insomuch that I was urged in conscience to say before the Lords Commissioners : Sir , the Acts of the Apostles had been your best Statute-book in this businesse about souls : You use not Gods word : but before I could goe further , he punched mee aside , with some abusive fowl-mouthed language ( as I hope ere long to declare to the world ) saying , What do yee tell us of the word , we have the Law ? &c. So the Lawyers pushed me aside . But what a sad thing is this ? that such Laws ? and such Laywers should bee suffered ? and how can a good reformation be laid upon so base a foundation ? They are the Lawyers all this while that have hindered the Reformation , and so they will , as long as they have such influence upon the Parliament . In reforming of the Commonwealth , I wish our Governours would beware of leaning to Policie too much ; for hitherto like Jewellers when they see a spot or spek or cloud in the Jewel , which cannot be grownd out without sensible abatement of the stone , they will not meddle with it : neither will our Governors as yet meddle with the regulation of the Law ( it seems ) because there must ( then ) be abundance of the corrupt , cloudy , spotty , oppressive part of it be quite taken away and grownd to powder then ; but I hope ere long that policie will be out of power and prevalency . I remember I have read Caligula , upon the suit and out-cry of the people , desired the Law might be set up that all might know it , and not be ensnared by it ; but he had so well learned the art of Policie , that he caused it to be written in so small a hand that none could read it , or was the better for the setting of it open : I will not apply it ; onely this , what are wee the better for the Englishing the Law ? are not the Lawyers as compleat Knaves in plaine English as they are in their other language ? which ( like themselves ) is so full of Solecismes and Apocopies ; so that as long as this lasts , the pleas which some make for Religion and the Gospel , serve onely as Hacknies for their Lusts to ride and spur on in their way : Nor yet is it that we would deal with the Law as the man in the Fable was dealt with , by his two wives , the old which he had married plucked out all his black-hairs out of his head ( the evidence of his youth ) and his young wife ( that he married after ) plucked out all his gray-hairs , that no standards of Antiquity might remaine , so that betwixt both , they left him bald ; I say we would not , that there should be no antiquity of the Law to remaine ( as some Levellers it may be would ) nor would we that there should be no Novelty of the Law ( as the wicked Lawyers it may be would : ) But we say , and affirm it in the sight of God and men , That the Law must be purged to the purpose , and the Lawyers too ; and a great deal of the old ( tyranny ) must out , and much of new must be added for the liberties●f ●f Saints and Subjects : For the best of the Civil Forms are attended with abundance of corrupt ( yet close ) Interests , that must down , down , to the ground . For that Form and Custom is got up in the room of Reason and Right . And this is the ground of our Controversie , with the Law and Lawyers , ( as they now are ) and God himself must be on our side : For Laws were made by men , and are themselves to be condemned so far , as they fall short of pure and restored Reason ; I mean the Reason of the age wherein we live , which is by degrees restored to perfection . Now as Reason is purer in this age , then in the last , so the Laws must be ; and so they must be purer in the next age , then in this . But many of our Laws are nothing else , but the results of the humors , designs , and corruptions of men , to establish themselves , and their mightinesses ; so I account corrupt Presentations in the hands of wicked enemies to Christ , and the Gospel ; and so Fealties , Homages , Oaths , &c. with a hundred other things that I could name . And Law in this sence , is nothing else but Will , Arbitrary Lust , Power , Custom , Pride , and is as corrupt , as those that made them . But the day of the Lord , will deliver us ! But so may the Lawyers say , Did the poor man say to the Pirate , when he seized upon him and his ship , and was plundring of it ; O! sayes the poor man ! at the last day ye will not know how to answer this : Sayest thou so ! sayes the Pirate ? Nay , if I shall stay so long before I answer it , as to the last day , I care not ; but now you shall go with me this day . So the Brazen-headed oppressing Lawyers , it is like will say ; Nay , if we shall stay till that day , it is well enough ; and so I have been answered . Say ye so ? Will not the Rocks and Mountains stand still yet ? Though ye should say , fall on us ? O fearful ! desperate boldness ! but know this day is hard by , even at your doors ; and what will ye do now ? Now the Lord is coming to judge the Earth ? now those whom you have judged and oppressed , shall be your judges ? For then ( that is shortly ) shall be the Resurrection of Principles and Power , Equity and Conscience , Reason and Right ; which is now gradually rising and standing upon their feet . All Laws were made according to the light of the Reason that the men then had that made them : Now as men grow up in purified and inlightned Reason in every age , the Law is to be mended , refined , and purified accordingly : So that the weak and imperfect Reason of former ages , hath lest much to be added to , and to be mended in the Law , by the purer and perfected Reason of after ages . But for want of this regulating and mending the Law , Lust hath succeeded Reason , and hath been ( by fair glosses and counterfeits of Reason ) enthroned in the room of it . And Lust , Custom , Will , Might , and Form , hath as yet the day of Reason , and turns it out of doors , and condemns it for an Offender , a Law-breaker , and a Traytor ; as to instance , Let a Minister be in a living , and preach there three quarters of a year , and then another be put in a week or two before the Harvest ; he that comes for that week or two , shall have all the Means ( by the abomination of the Law ; ) and he that preached there , all before , must have nothing , sayes the Law ; and so said the foresaid Lawyers , before the Lords Commissioners ; though Conscience cries out upon it , and Reason condemns it , and Equity would not suffer it ; yet against Equity , Reason , Justice , Conscience and all ; Lust and Will , Custom and Form ▪ will have it so , and condemns Reason , Conscience , and all for Traytors , and Disobedient , and Rebellious ; When in very deed , it is the Law as it stands , that is an unconscionable oppressing , humorous , self-corrupted Form and Custom , that is to be condemned , as being against clear Right , Equity , Light , Justice , Reason , and Understanding . Now when this Principle comes to be restored , and true Reason and Equity to be the Law ; as I doubt not , but it will be within forty five years ; then wo be to the Lawyers , and to all such Persons and Personal Interests ! the Form tumbles ! Custom falls ! Wills of men shall no longer be a Law ! nor shall the Law be as Lawyers say it then ! But I will avouch it , that the Lawyers , Judges , and such as are so strict to the Form , Lust , and Letter of the Law , shall be found the greatest Traytors , Oppressors , Prevaricators , Rebels , and Opposers of true Justice , Equity , Reason , and Conscience ; yea , to God , and the States that are in the World. In the mean time , O that our Governors would make hast to reform , according to their Light ! and the Reason of this Age ! If they will not , the just Judge of all the Earth ! who is gone forth against all Nations for their unjust Laws and oppressions ! I say this great God will come of a sudden , and regulate both the Law , and them too ! The Paracelsian that promises to restore nature and health , to a corrupt body , doth soonest subvert and overthrow both health , body , and all together . So will our Governors , if they think to reform , before they have well purged over and over the Law , and Lawyers : Till then neither Reason nor Religion can have orbe-room enough . I hope none will think me their enemie , for telling the truth ; and speaking my Conscience . It is to set light upon a hill , let none be offended ; but if they be , I pass not a pin . For as Theodorus of Cyrene answered Lysimachus , when he threatned to crucifie him , O Sir ! said he , Let your Courtiers and Favorites fear that ! for I had as lieve rot in the air , as on the Earth : I could ( I hope ) willingly save men an inquisition after me in such a case , and say to them , I come of my own accord , Here I am ! What will ye ? for I remember the Duke of Burgundy ▪ who was sirnamed Carolus Audax , was son to that Duke who was sirnamed Bonus ; for Conscience and Confidence , are near a kin : Wherefore of whom should I be afraid ? Psal. 27.1 , 2. for the Lord is my light , and my salvation , &c. I must be as ready to write , print , preach , and pray against the sins of great men , as of the meanest , and I will make no more on it , though I suffer for it : Or though they deal with this , as the old Senate did , that burned up Numa his Books , for mentioning the secrets of their Religion . I have heard , that if the Crocodiles , which besiege the banks of Nilus , and way-lay the Travellers into Egypt , were but pricked with the quill of the Bird , Ibis , they will be so weak and stupified therewith , that they will not be able to stir , or hurt any more . O that this course were taken with our English Crocodiles ! Those wicked Lawyers that way-lay , oppress , tear , and torment so many persons and families of this Nation : Did every one arm himself with a quill ; and make it a good pen , with a hard nib , and write but as long as that would last , what they know of them ; i. e. and touch them therewith but to the quick , ( as well as they were able ) I am certain , we should finde them stupified , and stingless , and unable to way-lay us , hurt us , and oppress us , as they do . But I shall say no more of them here , expecting a more perfect Character of them ere long in a Book by it self . The next thing Reader , that this Treatise most of all intends , is the Description of the Church ; wherein I expect Antagonists , tag and rag , of the ridged ones of all judgements , especially of the Presbyterians and Anabaptists ; but I hope to be armed for them with the armor of light . The frothy agitations of some unquiet heads and busie brains , may cast away cost , and twist straws ; I mean , their labor may be worth a pound , but their matter or stuffe not worth a penny . But before hand , I shall pray them to forbear passion , and the pride of a Prelate ; For a foolish sentence dropped upon Paper , will set pride and folly upon a Hill. Memnon , the General of Darius his Army , hearing a mercenary Soldier , with vile language revile Alexander , and exclaim against him ; he struck him with a Lance , saying , He hired him to fight against him , not to rail upon him . Clamors against a very Enemy , requires rather reproof then praise ; and I think there was no man much commended ( but much condemned ) that poor empty , wide-mouthed Libeller of Garlick-hithe , for his Pamphlet he put out lately , whereby he hath brought himself into the report and reproof of all that hear his name , which may be eminently up , and famous ere long in London , as it is in Cheshire , and other places : I had , I confess , a full Character of him ( indeed ) by Master Manwaring ( one that knew him well in Cheshire ) at my Lord Bradshawes Table lately , whilest Sir William Brereton , with an eminent Minister ( that knows him highly too ) was by ; and gave so good account of him , That I cannot but wonder how he could end in one lying ( impudent ) Pamphlet ; and like a Squib ( too dry , it seems ) flash all out at once . But if he , or any other , will leave railing and fall to writing , what tends to edification , I shall be for him , and heartily embrace both it and them , so far , as I finde a Christian Spirit with them . And indeed , as the Athenians dashed out of their Calender a day in May ( when Neptune and Minerva were at oddes , and in a bitter fray : ) So from my heart I wish all our bitter frayes may be ended , and their dayes blotted out . And O! that the Lord would pour out his Spirit , according to his promise in these latter dayes , upon all flesh ; which will make us all one in love , and holiness , and power of godliness , and equal worship . To conclude , Christian Reader , if thou comest to drink of the pure streams , sweep away the froth ( for that is mine ) with thy hand of faith ; and take up of what is spiritual and pretious ( for that is the Lords ) and make not too much stir , least you raise the mud ; for that will make it worst of all . Caius Lucillius , a Learned man , was wont to say , That he wished the things that he had written , might neither be read of the ( altogether ) unlearned ; nor yet of the highly Learned : For , that the one would understand nothing ; and the others would understand more then himself . But I wish the quite contrary , for that the unlearned might learn something of me ; and the more learned might teach something to me : So that I hope this will stir up some to read , and some to write ; which will be the worse for the Worms , and may hap to keep their Libraries from being eat up . But I wish they be the Learned of the Father , for such learning is the Golden Shield which defends the truth . But when Golden Shields were gone , Rehoboam was fain to do the deed with Brazen Shields . So I know where this true Learning , is wanting some Wilde Heads will supply the room with rage , boldness , and impudence . I shall keep thee no longer , good Reader , in the outward Court , or Common Chamber ; but I pray thee go further , and enter into his Chamber of Presence ; where put up one Petition for him , who desires to live and die the Lords , And yours , And all in Christ , and nothing in himself , But JOHN ROGERS . From my Study , at Thomas Apostles , 1. Moneth . 25. 1653. An Epistle to the Parish of Purleigh in ESSEX , nigh Malden ; wherein the Author was setled Minister ; till of late . Dear Friends . I Call you dear , not onely that I found you at a dear rate , but I am forced to leave you so ; yet some of you are very dear to me , and in my heart , and whom I can freely bear in my bosom to the Father . But because the Death , or departure of a Minister from his people should be his last Sermon ; I must therefore say in general to you this , That my greatest grief for most of you , is , That like the Cypresse , the more you were watered , the more you withered . Would it not grieve you , Husbandmen , to see your good seed every year to be lost , and to lie and rot under huge , hard clods ? and never to bring forth fruits , or to come up ? So how can it but be my complaints before my Lord and Master , when I give up my accounts , Heb. 13.17 . and say Lord , I have preached ! prayed ! catechized ! expounded ! conferred for above this five years at Purleigh to such a people , and they have not beleeved nor obeyed thy word : but many of them are as ignorant , arrogant , bitter , prophane still , ungodly , and opposers of Christ and his Gospel still , as ever . O sad ! what comfort can I have of this ? Is not the thriving of the flocke the glory of the Shepherd ? and their losse his griefe ? Blessed bee God whom I serve ! that some of you are my joy and my crowne , which I shall wear with me to heaven , Phil. 4.1 . But yet the most of you ( with much griefe of heart , I must say it ) have rejected the Gospel , and the tenders of love , and the warme bowels and ●eeking blood of Jesus Christ ; and oh ! heavy , shal I say , the Day of your salvation ! O deare souls ! precious hearts , for whom I weep in secret ! what will yee doe in the day of the Lord ! where will you hide your selves from the wrath of the Lamb ! O , O! how is it , that you bring forth nothing but briars and thorns ! what ? are yee accursed ground ? Heb. 6.7 , 10.28 . Hos. 6.5 . Matth. 12.41 . Ier. 11.6 . Ezek. 34.13.33 . &c. Let me aske you , Is it not lamentable to see a poor father wringing his hands , and weeping over a stubborn childe , wishing he had never been borne ! saying , I have tryed him so many weeks , and months , and yeers , and yet he is worse and worse , would you not pity the poor man ? and say of this stubborne wretch , Well , you have a good father , God will never blesse you , you cannot thrive , you will come to nothing . Oh! so is it grievous to my heart ! as it was to Ieremiah , and Elijah , to complaine to God of the stubbornnesse of the people : Ah! it is too notoriously knowne that I have taken much pains to little purpose amongst you : And yet , O! what plottings ! and conspiracies there were against me ? what lies and libels were invented ? what scandals raised ? what scoffes and scornes I continually met with ? what huge taxes and troubles you cast upon me ? what backbitings and railings every day ? what variety of designes were hatched in the midst of you to afflict me ? yea , with plotted and premeditated malice & menacings to undo me ? what work you made to render me contemptible to all the Country ? before Magistrates , Ministers , people , & all ? yea the children and servants set upon mee to abuse me ? yea to stone me ? yea to swear to take away my life from me ? all which forced me to bee much absent from you . And oh friends ! do ye think , God will not visit you for these things ? have yee not suffered your servants and children to laugh and sport in the publick places openly in the sight of all the people , whilst the word hath been preaching ? and when I have mildly reproved them to make mowes and mocks at me in the open Church ? yea to lay dog-whips , and what not on the Pulpit cushion when I was to preach ? What kinde of injury and abuses have you not returned to me , for all my love and pains , and care , and continual prayers for you ? hath there one poor soule of us in Church-communion escap'd your malice and menacing ? and your diligence to raise ill-reports , and to cause wrongs to befall them ? have yee not vowed not to leave us , til you had rooted all of us from you , and not left a Round-head or Independent to dwell nigh you ? have yee not consulted with all the Malignants about , how to bring to passe these designs ? yet in the midst of all these troubles , and every day new trials and wrongs from some or other of you ? yet the Lord will one day witnesse what a care I had of you , when I could not be with you , or durst not ; how I provided for you , and how ye were the travel , as well as the trouble of my soul. Yet when you had not worried mee away with all this , how often did many of you designe to starve me from you ? And though like a Bird kept in a Cage without meat , yet I must doe my duty , and sing , though the thorne were ever at my breast . Still I followed you with love , patience , pity to your poor miserable soules ( O that yee knew it ! ) and with sweat and swinke praying , preaching , and expounding , in season and out of season . But as I have heard of the Seminary ( in Lancashire riding disguised ) that lost his glove , one that found it rode gallopping after him to restore it ; but the Seminary fearing he was a Pursevant , put spurs to horse , and flew from him as fast as he could , and for fear he should be overtaken , hee makes his horse take a hedge , and suddenly skipping over , fell full into a desperate deep pit , wherein he was drowned presently ; O! so Sirs ! the faster I have followed you to doe good , to recover you , to help to save you , why alas ! the faster you fled away into sinne , after sinne , rejecting all offers and opportunities ( almost ) refusing to come to hear the word on the week-day , and many of you not coming above once on the Lords-day ! Oh , alas ! for the Lords sake ! hear ! make not such post-haste in sin to the ruine of your soule , body , and all ! but O remember ! the Pit is but on the other side , yee may soon be in it ; but have a care lest you perish ! Have I not spent out my owne bowels , and like a candle consumed my selfe ( even out ) to give you light ! have I thought my life too deare for your souls ! O no! but you would not regard it ! some pretended I was young , to keep them off ! but alas ! this was but a colour ! did not young Solomon give good counsel ? young Daniel discerne much ? young Joseph fill the Granary with plenty ? and excell all the Grandees and Gravities in Pharoahs Court , for wisdome and judgement ? Did not young Christ put the Doctors to silence ? and young Timothy preach the Gospel powerfully and profitably ? But indeed , the maine offence ( you know ) was my zeal for God ; for silence is the basest tenure a Minister can hold his living by ; I could not be silent , but tell Israel of his sins , and Jacob of his transgressions . Though many feed their Ministers as the Theef doth his Dog , porrigit panem , ut sileat , he gives him bread to be quiet , and not to bark , lest he discover him ; but the truth is , benevolence could not tongue-tye the truth , and 't will bee sad for you to have a Minister who can suffer you , and see you live in sinne , and yet let you alone ; the City is in danger when the Alarm-bell is tyed up , and so is the Parish . I have read of a Law made in a certain Town that none should bring a Rumor of the enemies coming upon pain of death , & this was because they had before some false Alarms ; but alas ! at last the enemy came suddenly and destroyed them all ; so that it was a Proverb , Here stands a Town destroyed by silence . God grant it be not true of Purleigh , for the want of a carefull and faithfull Minister ! neither could I please your itching humors , as to give you the Sacraments in the condition you are in , or the like , which others ( may hap ) will doe without fear or wit , warrant , or order : For as a Painter of old being asked , who taught him his Art ; answered , The people , for that he was forced to study how to please their fancies : So may some Ministers say . But this I can say from my soule , that I sought all meanes to make you sure of Christ. And as the Angel stirred the waters of the Pool , but thrust no man in , because it was a worke to bee performed by themselves ; so I have stirred , but ah ! alas , how few of you have stepped in ! onely a few of the poorer sort ; As when an Angler laies in , he hath many small ones ( and that was my hap ) but few great ones that were struck , ut puncti & compuncti , Act. 2.37 . Yet this is my comfort , I have not lost all my labour , and my reward is with my God : As an Advocate that hath his reward , let the cause goe how it will : And though Flowers grew , though none gathered them , and Springs run , though none dranke them ; yet there may come a sore drought when you will wish for those well-heads that were opened to you but you regarded not . The good Lord lay this in mercy upon your spirits . And now let me leave one word with you , never to be forgot , viz. to prize the Gospel , which is Gods book of Canticles , and begins and ends with love ( as I have formerly laid it before you in the Exposition of Canticles ) it begins with a Kisse , and ends with Spices . The manna comes downe in the dews of the Gospel . Prize Gospel-Discipline , and Doctrine ! and to enjoy ▪ Christ in both , is like to the Sun , which not onely delights us with contemplation , but warms , and enlivens us by his Application . Wherefore beware the world steals not away your hearts ; the Bird that is limed is held fast , and so art thou ! O then have a care ! I have read that when Honorius was told that Rome was lost ; he cryed out , Ah! Alas ! thinking it had been a Hen that he called by that name ; but when he heard it was his Imperial City of Rome , that was lost and sacked by Alaricus the Goth , his spirits were revived again that his losse was no worse : so O! how few of you are halfe so much troubled to hear you have lost your souls , as to heare you have lost your Cattle ! corne ! money , or such like things as belong to the world ! And without the Lord awaken you , yee are undone ! Julius Caesar had a paper given him of the Conspirators that were ready to murther him ; but alas ! not minding the paper , but regarding other things of lesse concernment , he lost his life for it ! And so will you , unlesse yee arise ! and repent ! O heare the voice ! with Jerome ! saying , Arise yee dead , and come to judgement ! Arise yee dead , and come to judgement ! Arise yee dead , and come to judgement ! O be warned ! lest the many warnings ( which yee have had by me and others ) be at last regarded ! And all of them knit together like the many beams of the Sunne in a burning-glasse , may ( I hope ) serve to kindle a fire and flame in your hearts after I am gone from you , and to be no more seen among you ! Heare the Watch-man ! hark ! hee gives you warning Sirs ! by the word of God , ( as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) beware of an invasion ! Sathan is mustering up against your soules ! the enemy is nigh ! that will destroy you ! Up , up ! make haste ! Arme , Arme , Arme ! but if you will not , yet I shall have comfort , Isa. 49.5 . and yee shall know ( to your cost ) that there was a Prophet sent to warne you , whom yee have despised , Ezek. 33.33 . Jer. 28.9 . Gods vengeance sleeps not , but like a pragmatical Promoter is searching your houses for ill gotten goods , i.e. gotten by theft , robbing God of his time , and honour , when you should be at Church hearing the word , you were in the fields telling your Cattel , counting your estate , laying up for many years with the Fool in the Gospel , Luke 12.19 , 20. Now the searcher is coming who will apprehend yee all for fellons , and so bring ye before the great Judge ; and what follows but the sentence ? Demosthenes was asked the first , the second , and the third time what were ▪ the parts of Oratory ; who answered , Every time Pronunciatio , Pronunciatio , Pronunciatio ; and so should I say , the next part is the Pronunciation of the sentence . O what will yee doe in that day ? Isa. 10.3 . whither will yee flye ? O I feare it ! though you will not see it ! for as Caesar said of the Scythians , difficilius est invenire quam interficere ; so I thinke may be said of your sinnes ( Sirs ) which you will not see , but ye shall see , and be ashamed , Isa. 26. yet I say I feare it , that many of you , are as men that goe to a Lottery with heads ful of hopes , but returne with hearts full of blanks ; and the greatest blanke of all will bee this , that the world hath so filled your hearts that Christ could finde no room ; like the Reubenites , Num. 32.4 , 5. you are content to stay on this side Iordan , because it is a place fit for Cattel : And like Spiders , O what pains ye take ! how yee toyle ! even to eviscerate your selves , and spend your own bowels with working ! and what comes on 't ? Hah ! onely a web to catch a flye in , and which the least besome from above will sweep downe into the dust in one night , Luke 12.20 . O! it is this that made them in Luke 14.18 , 19. with one consent to reject the offers of grace , and the Call ! And it is this worldlinesse that makes you like Tumblers stand upon your heads , and kick at heaven with your heels . It is this that made you to persecute the Saints , and to expell us your coasts . O take heed ! God hath planted his Artillery against you , and without a parley , if you make not your peace with God , and forsake the world to follow Christ ! from the Lord I am to tell you it , that God is ingaged against you with his armies of judgements , Matth. 22.7 . and there is no hopes of you . And the world like a bullet shot from a peece of Ordnance , whilst it runs up and down , and danceth ( you think before you ) on the ground shall deceive you ; ( for you shall be like the ignorant souldiers ) that thinkes to take it up with your hands , but it dasheth out your brains , which example shall warn others , and make them wiser that succeed you , by seeing the Lords vengeance on you . Thus having stood Sentinel all this while among you , though I must be justled aside now from you ; I have given you WARNING , and so will leave you : You shall finde the world a Book full of false prints ( as by men ) but at the End of all , thousands of Errata's shall appear to your shame : And being thus to part , I shall say ( with Synesius ) I carry nothing from Purleigh ( of ΠΥP & ΛAOΣ fire , and people ) but bonam conscientiam & malam valetudinem , a good conscience , an ill constitution , and an empty purse ( being denied by you the bread I have earn'd with sweating brows ) yet the Lord shew you mercy , and melt your hearts ; and if it be his will give you the breast , and not the breach ; the blessing and not the blow , and spare the Rod for those few sakes ; that like children long for full breasts of milk among you . Wherefore flye Sirs ! flye from the Common-Law which will condemn you ! to that Chancery-Court ( the Communion of Saints ) where Christ sits as Judge to relieve you ; and there I will promise to meet you by faith , and to plead for you by prayer , though I never see you more face to face , unlesse you meet me at home in our Fathers house . And so farewel ! Dear hearts ! farewel ! — Finally , my brethren , farewel , be perfect , be of one mind , live in peace , and the God of love and peace shall be with you all , 2 Cor. 13.11 . Amen . Thus prayes Your affectionate Friend , and late your Minister in the hot bowels of love to you , yet ready to serve the meanest and worst of you , in the work of my Master Jesus Christ. In , and for whom , I am JOHN ROGERS . From my Study at Thomas Apostles Lond. March. 25. 1653. A TABERNACLE For the SVN . The Second BOOK . CHAP. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhacham . That the persons , entring into Church-society must consider what they do first , and be sure they be upon good grounds , being throughly satisfied , and fully perswaded that the way they are entring into , is the very way of Christ , appointed for Beleevers to walk in . WEE are come now to the very Gates of Wisdome , Prov. 9.3 , 4. to the Towers and Palaces of Sion , where the Lord is known to be her refuge , Psal. 48.3 . But before we enter in , take some I●structions ; Be more ready to hear ( saith the Preacher ) then to offer the sacrifice of fools , for they consider not 〈◊〉 to hear ( auribus cor●is & corporis ) with head and heart-ears , for these Lessons are to bee let in by both ears , and concerne both the outward man ( for fear of judgement , 1 Cor. 11.29 . ) and the inward man ( for feare of damnation , Mark. 16.16 . and Rom. 14.23 . &c. which is better then to offer the sacrifice of fools , i. e. Such as are rash and preposterous , and run post into Gods house without remembring , or seriously resolving in their mindes what they are doing , whither they are going ; why , these content themselves with the outside forme , and would be one amongst others , though without sound faith , or saving grace . Such are the fools which we are fore-warned of in this Text ; for it is not enough for Pastor or Elder to try us , but we must try our selves : Wherefore keep thy foot when thou goest to the house of God , Eccles. 5.1 . that is , keep a watch over it , as a prisoner who must not stir without his Keeper ; that is , observe diligently whither thou art now going , consider seriously that thou mayst go in safely , and enter in rightly , and reverently , and orderly , with humility and holinesse , in devotion and full perswasion of heart ; Hence it is in Psal. 45.10 . the very first instructions to the daughters of Sion are , to hearken and consider i. e. in Heb. prudently to attend , and skilfully or knowingly to minde . Thus Psal. 48.13 . Consider her Palaces . The want of a solid , and a serious consideration makes many runne into these assemblies of Sion , and Church-wayes , they know not how , nor for what ; whereby abundance of trouble is brought upon them , and upon the Church that so receives them . I have considered my wayes , Psal. 119.59 . ( sayes David ) and I will consider thy testimonies , Psal. 119.95 . which is of such use and necessity , that without it nothing is rightly ordered . The Mariner considers his course by his Compasse ; and the Pilgrim puts on his Considering-cap continually in his journey whether or no he be in the right way ; Stat & cogitat ipse secum utram debeat eligere , nec prius adoriendum iter quam animo definierit , & pleniore mentis intentione deciderit ; And hee will resolve which is best before he foot it : And must not wee consider what is before us ? beware of the sands ! if wee would have a good haven ! Doth it not much concerne us to consider our way ! when it lyes doubtfull between the Presbyterian and Independent ( so called ) Non omni● via dirigit ad Hierusalem illam quae in C●●lis est , ( sayes Cooper on Psal. 119. ) Now if a Christian bee carelesse , and consider not the way he goes to walke in , as he may rashly runne in a false way , and thinke hee is right ; so hee may wrongly runne into a right way , and be in doubt whether he be in the Lords way or no : Now to doubt is dangerous , as wee shall shew by and by . The Apostle Act. 17.23 . tells the Athenians that they were too superstitious ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and full of false religions ( like worshippers of Demon-gods , for so the word will have it ) and why so ? whom ye ignorantly worship , him declare I unto you . Yee worship an unknowne God , although hee bee the true God , yet in ignorance to you ; for yee know not whom , nor what , nor inded how to worship him whom I declare unto you : wherefore it is yee fall into false wayes and Worships . And so it is with a people that worship the Lord in a way of worship , that for all that they know may be false as wel as true ; therefore it concerns them to consider the way first , Take heed to your selves said Moses to Israel , and the same saith Jeremy to Judah , and Christ to his Disciples , Mat. 6.1 . & 16.6 . and 24.4 that no man deceive you ; and Paul sayes so to Timothy 1 Tim. 4.16 . and Peter to all 2 Pet. 1.19 . ye will doe well to take heed , take ye heed , watch and pray , Mar. 13.33 . what is more pressed in Scripture ? and Paul in 1 Cor. 3.10 . sayes , The foundation is laid , but let every man take heed how he buildeth thereon ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that is ( adjicere oculos animi ) let him see with a serious and discerning eye , what hee doth , not with a light , slight , perfunctory glance , but with an intent and attentive observation of what hee is about . The want of this made so many dolefull complaints and sad invectives against Israel , as Isa. 1.3 . The Oxe knoweth his owner , and the Asse his Masters crib ; he saith not , the Dog knows his Master , &c. hee is more wity , but the dull block-headed Oxe , the stupid sloathfull Asse , they know what is good for them , and will not eat any thing , but consider first what is before them ; yet Israel doth not know , my people doth not consider . They are said to be more brutish and foolish , and void of understanding , because they did not consider what was before them , whether it was good for them , or no ; but that would swallow downe any unwholesome trash or trumpery , superstition or Idolatry , and so like as one who hath surfeited with unwholesome food and trash , breakes out into scabs , botches and boiles . So Israel broke out into rebellion , and sinfull stinking soares , verse 6. This same consideration so pressed , imports , and takes up the truth of the intuitive part , and property of the soule , and requires a clear understanding to be actuated and put forth with a sound and authentick judgement . Whence it is , that the defect of a faithfull and regular judgement , oftentimes arises from rashnesse and precipitancy , and inconsideration ; whilst a man omits those things which produce a right and sound judgement ; wherefore a serious consideration is a most necessary injunction laid upon all that are entring into the Lords house ; for otherwise how can they be fully satisfied , and safely perswaded of the verity and vertue of this way of worship ! the Queen of Sheba was fully satisfied of Solomons building , and of the truth of the report that ran abroad of him , & of the Temple ; when she saw him , and his house , and the order thereof , and then no more spirit was left in her ; in the least to doubt or question the truth . And so it will bee with us ; therefore with a serious eye let us observe what wee are about , and not leap before we look . In this point of consideration for satisfactions sake , these four ensuing things will occur in order . First , you must eye the essentiall parts of this Church or building of the Lord , whether it be of God , or no ; for if it bee , it will stand , Act. 5.39 . else it shall bee rooted up , Matth. 15.13 . and fall , Psal. 127.1 . Now for this I refer to the former Book ; But Secondly , consider how all these parts agree in one to make up one compact building , in unity , and order ! being aptly disposed according to the word of God , and rule , which Christ hath left us behinde him . The third consideration arises from the excellent vertue , and efficacious faculty and ability ( ad operandum & ad causandum ) which this Church-way of Christ hath in her , as to build us up in grace and holinesse ! to strengthen us in the faith , to establish us in the truth , to edifie , exhort , instruct , and provoke to love ! and good works ! to exercise gifts and graces ! and to bring forth fruits in due season . 4. Consider this Gospel-order and Church-state , ( secundum habitudinem , quam habet ad causata ) according to the sweet care , habitude , and disposition it hath to those gracious , holy effects , which are produced by it , as to faith , love , holiness , gifts , graces , and the like . O how tender is she of them ! the Hen hath not so much care to hatch up her chickens ! nor the fond Mother to nurse up her darling babe ! but this way of Christ hath as much ( yea , more ) to nourish ! cherish ! and perfect up Faith ! Love ! Peace ! Purity ! Humility ! Holiness ! and such like fruits as are brought forth hereby in abundant measure , both for quantity and quality ! Now for your satisfaction , let your eye , I say , be set seriously on these things , and be fully perswaded ( saith the Apostle ) Rom. 14.5 . in your own mindes ; and so let every man be , for in Vers. 23. he that reason 1 doubteth is damned ; a smart Aphorism , which is here rendred for a reason of the necessity of being fully perswaded in your own hearts , That you are in the way of Christ : In your own minde , not by anothers mans opinion , be he ever so able , learned , wise , godly , yet man is but man ; therefore be thou careful ( Christian ! ) for thy self ! look to thy own conscience ! and let other men alone , to walk according to their light ! other mens opinions , or conceits , or doings , are not to be thy rule ; but let every one understand what he doth , whether he goeth , and be fully perswaded , or have his heart filled with perswasions , that he is according to the Word of God in ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the way ! For he that doubteth ( i. e. dijudicare ) that is , ( alternantibus sententiis secum disceptare ) is double-minded , Jam. 1.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a heart , and a heart , halts between two opinions , as to be now for the Presbyterians , another time for the Independents : Now of this minde and resolves this , then of that minde and inclines to that . Such a one is unstable in all his ways ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. e. in the Septuagint stands but upon one leg , a little thing will throw him down ; and that is another reason , reason 2 to ratifie this truth , viz. That you must be fully perswaded and satisfied in thy heart , that thou art in the right way ; else thou wilt never stand long ; but the least wind of doctrine will throw thee down in the dust , and thy fall will bring a foul scandal upon the truth , and raise the dust ! But he that doubteth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he still puts a difference , and is at variance with himself ; and knows not fully , freely , certainly , or absolutely what to do ; but ( as Budaeus saith ) is at no certainty with himself , whose understanding is confounded , and judgement is divided into divers parts ; as when one of two or three ways knows not which to take , is damned ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is condemned of his conscience , and adjudged guilty of sin : The reason of this is taken ( saith Par ) from the procreant cause of godly actions and motions ( as they are holy , and of God ) which is Faith. For whatsoever is not of faith , is sin ; this is the confirmation of the former Aphorism and Maxim. reason 3 And from another Maxim or general Rule which is yet an undeniable truth ; and which makes me up a third Reason in order ; for to doubt a thing , and yet to do it , is a great sin , and against the first Table ; it takes away faith , for how can one believe he pleases God , or God accepts of him , that doubts whether he does or no that which pleases him , and is his will. By faith is here meant a full perswasion , a sweet plerophory , which makes the way sweet that we are in , and the work sweet that we are about ; when we know , and are perswaded of the lawfulness of it ; and that it is the Lords , and according to his minde and will. reason 4 Furthermore , Thou wilt never be able to contend for the truth , lustily and lively , Jude 3. yea , against all opposers , to thy very heart-blood , Heb. 12.3 , 4. & 10.32 , 33. No , nor be so much as able to maintain the truth by the Word ! or to defend it by arguments out of Scriptures ! that art not convinced of it , by the Word and Spirit , and perswaded in thy very heart , that thou art in the right , yea , though all the world , yea , the Angels of Heaven , should say against it ; be fully perswaded , your good meanings and mindes will not serve turn , nor yet the gray , Colliar-like , implicite faith of Papists ( which believe as the Church believe , they say . ) And this is the most you have from your Irish Catholicks at this hour ; and yet ask them what the Church believes , why they will say , as we believe ; and what do ye believe ? why , as the Church believes ; and that is , they know not what : But such a simplex conversio is all we can get from most of them , talk a day together with them . But a Christian must be able to maintain his doctrine , and to warrant his opinion and judgement , whether in doctrine , or discipline , by the Word , Isa. 8 ▪ 20. Or else , saith the Prophet , there is no light in them ; That is , else they want understanding , which ought to be rightly informed and inlightned as a beginning imperant ( saith Par , upon Rom. 14. ) and they want the will too , well sanctified , and made pliant as a beginning obsequent and e●cequent , and then ere you are aware , your soul will be set on the chariots of Amminadib ( as we may show in the next Chapter . ) For conscience carries thee out sweetly , and with a sure testimony within thee , ( that white stone ; ) when by good arguments out of the Word , thou art assured , That thou art in the Lords way of worship ; when thou canst comfortably and cordially say , as Rom. 14.14 . I know and am perswaded by the Lord Jesus . Not I think , or it is very likely , but I am sure upon certain and infallible Scriptures ; and I do stedfastly believe it in my heart . O then ! thou wilt prove a stout Champion for the truth indeed ! and darest stand for it ! when thou knowest thou art right : Thou knowest it first ; for thy faith and perswasion is in a sense ( subjective ) seated in thy knowledge and understanding , as in the subject ; thy opinion or perswasion is according to thy apprehension and understanding ; wherefore in order to your full perswasion of , and satisfaction in this way of Christ , or Gospel-fellowship ; you shall do well 1. To examine your knowledge of the Scriptures concerning this way , 2 Pet. 1.19 . have ye searched the Scriptures ? and do you finde them to bear a clear testimony to this truth ? doth the Word ( in your judgement and understanding ) warrant , and witness to this way of worship , as the way of Christ ? And to this Gospel-fellowship , as the Gospel order ? then you will well do to walk in it ; fear not yet discouragements or troubles , you must meet with in it , let them not daunt yee ; do you your duty , and let God alone to defend ye , and to do ye your good . When our Saviour bad Peter , with the rest , throw their nets in for a draught of fish ; why they had many discouragements ; for all night long they had thrown in , and lost their labors ; Nevertheless , at thy word ( saith Peter ) I will let down the net : So should we say , though our friends will be offended , our persons hated , our names traduced , our injuries great , our enemies many , and multitudes of discouragements ; that we must be sure ( and look for it aforehand , though the skies are very calm at this present ) that we shall meet with ; yet for all that , At thy Word , O Lord , we will enter into this way ; so we have but Christs word and warrant for it , we may be confident and couragious , and fully satisfied : But to further this direction , those that would enter into this way , must 1. Be well instructed and informed of the order of the Gospel in primitive times ; what manner of fellowship they finde the Word to hold forth in the Apostles days , and some hundred yeers after them ; that is , before the Church was deflowred and defiled with humane inventions , dregs , and devices ; whilest the pattern was in the Mount ; and the institution of Christ was the onely Canon-law and liberty . As the Apostle would , 1 Cor. 11.24 , 25. bring them to consider the first institution , so doth Christ about divorcement , bring them to the beginning and first institution ; and that divorces were not lawful , Christ proves that they were not so from the first , Matth. 19.4 7 , 8. So in great and rich promises , the Lord is pleased to foretel the restauration of his people , as at first , Jer. 33.7 , 11. so Acts 3.19 , 21. To teach us what we are to look for , that is , things as at first ; holiness ▪ fellowship , doctrine , discipline , as at first ; and we should ask after , Jer ▪ 6.16 . The good old way , ( quam primum , & verum , & optimum ) that is , the true way ; for truth is older then error ; and error is nothing but the excrement and corruption of truth . The Primitive practise and order of Christs Church , is to be s●t before us for our satisfaction ; because it is as a pattern to all succeeding ages . 2. Be also well informed of the order and practise of our Churches now in these days : Sit down ( sayes Mr. Bartlet ) and compare our present stations with the first order of the Gospel ; and see wherein we fall short , and blush , and be ashamed , Ezek. 43.11 , 12. and then come out of Babylon : But for this , I refer the Reader to the former Book . Thirdly Then when ye have found out ( in your judgements and beleefe ) a Church-society in Gospel-order , and are fully perswaded of it , and doe finde it in your heart that you are prepared and ordered for it ; doe not delay entring into it , but be sure first , it be into such a society , and Church-communion of Saints as you see ( and that upon Scripture grounds ) you judge to come up nighest to Rule , and closest to the Primitive patterne and practise , which yee shall do well very diligently to look out for . And fourthly , observe the motions of the spheres , and all the particular becks of providence how things joyne together , and so fittly concur for your admittance into this Church-way : for as holy Sibs saith , fitting occasions , and suiting of things well together doe intimate Gods will , and Gods time . And indeed all Providences have their language to Gods people , and they minde their Call cleare , when Providence makes the way for them . For indeed Gods Providence runs along like waters in a Brook , where every little peble hath a language in it , therefore wee shall doe well to understand them ; For as wrong reading spoyles the sense , so will the not reading of Gods Providences to a full period and stop . But thus far for the first Direction . Secondly , Be sure ye have no confidence in the flesh , Phil. 3.3 . neither in your selfe , i. e. your own wit , parts , gifts , or the like , thereupon to run ( rashly ) into this way ( rather upon a presumption out of pride , vain-glory , selfe-love , or curiosity ) then upon well-grounded perswasion ; nor yet have any dependance upon any others whosoever they bee ; for then the Lord will reject both you and your carnall confidences , Jer. 2.37 . Thirdly , Be not byassed one way or other , as by imaginations taken from your owne senses ( which are very shallow and unsound ) for by such spirits ( full of spight ) came Christs way to be evill spoken of in Act. 28.22 . and so 2 Cor. 10.5 . Sathan hath strong-holds in such mens hearts , to keep out Christ and Gospel ; wherefore let your judgement master your affections ( lest false conclusions bee ushered in by carnall reason , fancy and conceit : ) For the wisdome which is from above is without partiality , Jam. 3.17 ▪ that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mis-judging i. e. either out of love to one way , or out of prejudice ( being prepossessed with hard conceits and opinions ) of any other way . We wrong a man much by prejudice , when we take up prejudicate opinions of him without grounds ; & so suffer our conceits of him to be envenomed against him by unjust suspicions , whereby we deprive our selves of the good which we might have by him . So the Pharisees were set against Christ , and the Jewes against the Gospel ; yea this prejudice made Nathaniels question in Joh. 1.46 . Canany good come out of Nazareth ? wherefore bee impartial , without any conceit or deceit , when thou searchest the Scriptures , hearest the word , enquirest out for the Truth ; O then ! then ! let the Lord cast the scales ; and this is the way to be sweetly satisfied in your own breasts , and to have a heart full of perswasion according to the word of God. When yee have attained to this sweet and swelling Plerophory , yee may , yea must move accordingly , and that upon a certainty ; which certitude or assurance ( being the highest part of your perswasion ) that yee are in Christs way , is to bee considered . First ( Ex causa certitudinis ) from the verity of the word , and certainty of the divine truths , which do so perswade and assure you ; and thus yee conclude , seeing the word of Christ is sure and true , &c. the perswasion which it begets must bee so too , and sound . And then ( Ex parte subjecti ) from your own capacities and qualifications , according to your knowledge and judgements ; th●nce yee gather up this conclusion , that yee are the persons called into this way of Christ by his Word and Spirit , and that ye stand in great need of this way , and that for divers reasons , being fully perswaded of it , that yee are appointed and prepared for it , and it for you ; hence arises a full perswasion to enter into it , and a clear satisfaction about it , which is given by the Word and Spirit , and which is so necessary for all that would enter into it , and continue in it , and have the comforts of it , that they should not dare to venture or enter one foot without it . For what is not of faith is sinne . Now as it will doe well that every one of us bee fully perswaded that it is the very visible way of worship that Jesus Christ hath brought out of his Fathers bosome ( the Tabernacles that came downe from above ) and when he ascended on high , Eph. 4.10 , 11 , 12. that he left behinde him for all beleevers to dwell and be perfected in ; so also will it be necessary for every one to bring his perswasion to the triall and touchstone that they may be sure , else ( as Dike saith upon Faith , ) you may be left in the lurch , gulled and cheated in this point too : for in 1 King. 22.20 , 21 , 22. you read of a lying false spirit that perswades and prevails . Now as Clement ( lib. 5. Recognitionum ) sayes , What is more obnoxious and hurtfull to the Church of Christ , then for a man who beleeves he knows what he knows not , and sees what he sees not , to maintaine that a thing is what it is not ? ( being but to him what he imagines ) tooth and nail he strikes at truth for falsehood , and falsehood for truth . Like a drunken fellow that thinks himselfe sober , he doth all things , goes all wayes like a Drunkard , and yet is perswaded he doth , and goes as well as any sober man whatsoever , and would have all others to thinke so too ; and yet perhaps his giddy braines and fancies , make him beleeve that it is others that stagger , who goe stedfastly , and that he goes steadily whilst he staggers ; such whimsical perswasions are of dangerous consequence . It concerns us then to know whence our full perswasion arises , and whither it reaches , or what it brings forth . But to the first : First , A true and full perswasion flows from the word of Christ without , Thess. 2.13 . as we have said before , and the Spirit of Christ within us , Joh. 16.8 . Joh. 14.16 . 1 Job . 2.20.27 . 1 Joh. 5.6 . these have convinced our judgements , inlightened our understandings , conformed our wills , and perswaded our hearts , with undeniable arguments and proofs . Secondly , If it be true , it waits upon the Lord with patience for his concurring Providences , and for the accomplishing his promises , as David did for his Kingdome , Abraham for his Son , Israel for Canaan ; runs not rashly , without feare or wit , as we use to say , before God ; He that beleeves , makes not haste ; Isa. 28. not too much haste , or more haste then good speed ; but he waits to go along with God , with his presence , by his Providence ( as is said before ) into this way of Gospel-fellowship . Thirdly , It will meet with many trials and assaults , but yet will get the better , and abide firme . So Act. 19.23 . What a stir there was about the way of the Gospel ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contra viam Domini ) or as some read it , against the Gospel-way , this way of the Lord which Paul preached at Ephesus , and yet it gained the ground ; So 2 Cor. 7.5 . they have no rest , but threats and fears , and troubles , and oppositions ; yet this faith and full perswasion stayes the soul , quiets , and satisfies the spirits , establishes the heart , 2 Chron. 20.20 . ie staies the inward man in much peace and assurance in the midst of multitudes of troubles and trials . As the ship that lyes at anchor , though something tossed with wind and weather , and with the swelling threatning Surges of the Sea , rising thick one on another , and boysterous beating about the ship , yet remains safe , unmoved , being firme , and fastened , and cannot bee carried away ; So art thou able to undergo all oppositions , threats , swelling , surging waves , or the like , if thou rest resolved , established and fully perswaded by the word of God , so that stil thou wilt stand by faith , and grow stronger and stronger , as the house of David did , 2 Sam. 3.1 . in the midst of his dangerous conflicts , and trucelesse troubles with the house of Saul : and as Israel , the more afflicted , the more multiplied , Exod. 1. for true faith will have the conquest and triumph at last , 1 Joh. 5.4 . 1 Pet. 5.8 . Heb. 11.33 , 34. Eph. 6.16 . Fourthly , A true and full perswasion in the way of Christ makes thee most ready to run into it ( but orderly ) and very obsequious , Gal. 5.6 . Heb. 11.8 . Rom. 16.26 . O then ! how readily desirous , and thankfully observant art thou to do the will of God , to please him in his way of worship ! and to be obedient to his command of coming out of ( Babel ) confusion into Zion ! Fifthly , A true and full perswasion of the way of Christ makes thee see an emptinesse , and a worthlesnesse in all other wayes , and an excellency and usefuln●sse of this way ( which is Christs ) that all others fall short of . Thus David seeing an amiablenesse in the Lords Tabernacles above all others , had rather be there one day , then a thousand in any other tents , Psal. 84.1 , 2.10 . and saith Psal. 86.8 . There is none like thee ; No wayes like thy wayes , &c. Sixthly , A true , full perswasion , makes thee exceedingly fond , of , and longing , and labouring after these wayes of Sion ! O! how dost thou thirst to be in them , Psal. 84 , 2. Psal , 63.1.2 . and enjoy the benefit of them ! Psal. 42.2 . Cant. 8.1 . Cant. 7.10 , 11. Rev. 22.20 . and though he that beleeves , makes not haste , as before , yet in this sense he hath fullest perswasions , and most faith makes most haste of all ; and cannot but make haste ( but regularly . ) Seventhly , True and full perswasion makes thee very confident ( but with a holy confidence ) and bold ( but with an humble boldnesse ) having the testimony of a good conscience to bear thee out against all adversaries or oppositions whatsoever , therefore in Heb. 10.22 . Heb. 4.16 . Eph. 3.12 . It is not a sawcy , impudent boldnesse , which strangers that intrude may have ( and carry a boldnesse , whilst their hearts tell them they goe beyond good manners ) but this is a sweet , humble , and friendly familiar boldnesse upon invitation , and calls from Christ , grounded upon Gods free love warranted by the word ( not swelling at all with selfe-confidence or conceit , but alleadging meerly love and grace from above ; such a confidence in Christ makes them humbly bold , and ready to approach his Court and Sanctuary ( audaces sunt promptiores . ) Eighthly , This full perswasion puts thee upon others to perswade them ( by the Word and Spirit ) that they may also participate with thee in this Church-way , Cant. 6.1 . Mal. 3.16 . Eph. 4.29 . Col. 4.5 , 6. Heb. 3.13 . Thus Andrew called Peter in , and Philip Nathaniel , and Paul young Timothy and Titus , and many others . We cannot be idle to others , then especially those whom we love , those we would faine get in , Prov. 11.30 . By these few notes from the true rise and effects of the true and sound perswasion , ye may examine before yee enter . I have been the longer on this Point , because many people run hudling on headlong in , and they scarce know how , nor care how , so they get in , but this may be had for a lamentation : And poor souls ! what comfort can they finde in this way , without faith , who stagger through unbeleef , and cannot tell ( being full of doubts ) whether they are right or no! alas for them ! the Ordinances are nothing ( to speak of ) sweet to them , whilst they think to do this , or to bee in this way , which it may be ( they think ) pleases God , and it may be it displeased him ; and this drives them often-times into despaire , and alwayes into error . This makes so many run into strange opinions and errors that run so rashly into this way of fellowship , which is the Churches Threnodia and deep sorrow at this day : O then ! that men would be more carefull ! for as the Sun ( saies Erasm. Roterod. in Simil. ) the more directly he bears upon us with his beams , the lesse shadow he makes , but the more obliquely , the greater . So a wise man that understands himselfe , and is informed , and fully perswaded by the divine light of the word , the beams of Christ , the Son of righteousnesse ; the more this Sonne hath shined upon him , and he is satisfied with the truth , the lesse fancy , imagination , or foolish opinions he hath , and the lesse he runs into errours , but the more obliquely he enters into the Lords way , and the lesse he is by this divine light ( from above ) informed and fully ▪ perswaded , the more he runs into errours , and the longer shadows he makes . But to conclude , I beseech ye beware ! O beware ! how yee enter into this way of worship ! let serious and due consideration be had that yee come in due order , otherwise yee will meet with a breach instead of a blessing , 1 Chron. 15.23 . and this Church-state instead of Peniel may be called Perez-uzza , or Perez-nephesh , i. e. the breach of thy soule ; so see Mat 22.12 , 13. what befel the friend that came in , and not in a right order . Besides the Lord doth not make them welcome , Mal. 1.10 . for they are a provocation to him in Numb . 14.11 . Psal. 78.21 , 22. and the Ordinances of Christ are not so effectual to them , Heb. 4.12 , 13. this want of faith , and full perswasion that they are in the Lords way , in Christs Gospel Church-state , doing the Lords will , doth enervate , enfeeble , and deforce the efficacie and excellency , vertue and operation and spirituall advantages which beleevers finde in it , As thou hast believed so be it , Matth. 8.13 . and chap. 9.29 . See Mark. 6.5 , 6. one such a doubting member , doth much mischiefe in a Church , and is a great hindrance to it . But , dear friends , if ye have faith , and doubt not , Mat. 21.21 . and are but fully perswaded in your souls , that this is the way of Christ you are entring into , then welcome , expect great blessings and mighty works , and energy in the midst of you , Eph. 1.19 . CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar Sahhish . Those that are thus satisfied , and fully perswaded , as before , must by a voluntary consent unite , and knit together in one body . THis comes in order next , of which in the former Booke , Chap. 11. and 13. you may read at large : but let this be brought into the ballance of the Sanctuary too ; and let every soule see to it , how he enters into this way of Fellowship , that it be by a voluntary and free●motion without a coaction . No earthly power can compell a man into this Church of Christ ; for the Father must draw him , Joh. 6.44 . that is , with his spiritual armes , the Word and the Spirit , which are the Lords hands , and his two armes reached out all the day long , Rom. 10.21 . None are to bee constrained into this communion , unlesse it be by the Word and the Spirit ; thus the Lord is said to adde to the Church , Act. 2.47 . and by his power makes them a willing people , Psal. 100.3 . and so Cant. 6.12 . when the will is set upon the Chariots , or wheels , a man must needs run , Cant. 1.3 . hence a man is often-times said to be according to his will ( a volunteer or not ) which is as the great Wheele , that sets all others a going . Now it should necessarily follow , that such as are fully perswaded , as before , must become voluntary , and freely assent to what they are so perswaded of , persuasio importat assensum intellectus ad id quod creditur , before they enter into it , or act in it , which we offer proof for under several considerations , whence the reasons are raised to ratifie this truth . As First ( A principio agente ) from the principle that moves them and makes them a willing people , which is either ( in se , or extra se ) a natural principle which produces natural effects , and natural actions , and natural motions , from natural reasons for natural ends ; or else a principle above nature , that is a principle of grace , which produces acts of grace flowing from divine reason for divine ends : and such a kind of voluntarinesse I speak of here , as from such a principle which carries the soule on through a thousand difficulties and dangers ; though it cost never so much , though flesh and blood , and world and devils be all against it , yet he will do it , because hee is carried on by an high and holier , and more God-like principle and power ; thus the Spirit is said to be willing , Mat. 26.41 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free with alacrity and readinesse to run , Psal. 119.32 . Gal. 5.7 . thus Luke 15.18 . I will arise , and I will goe to my Father ; I will , come what will come ; come death , come life ; come temptations , come troubles , come all that can come , yet , I will home to my fathers house , there is bread enough , and I will no longer be starved with husks , among a swinish multitude ; no , but I will arise , and runne into the Lords house ; thus to will ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is present with me , sayes Paul , that is , Chapter 2. an efficacious will , which takes in both the principle , and the act . O then ! the heart is hurried away indeed upon the Chariots of a most noble people , Cant. 6.11 . with strong and lusty flaming affections and desires ! I will goe in the Lords way , I will get out of this bondage ! this Babylon ! this Cage of unclean birds ! I will not have the Cage-door shut ! I will be set at liberty ! though the flesh be never so violent , though my friends nothing but frown on me , though all the devils of Hell rage , yet I will be gone for Zion , and get into those assemblies , &c. This may serve for a reason , why this voluntary consent is so reason 1 requisite , viz. because it is a living principle which produces such gracious effects : And this is the act of a perfect heart , 1 Chron. 28.9 . Serve him with a perfect heart and willing minde , they come otherwise without hearts , Psal. 119.145 . dead to duty , and heavily forward ; but when men are made willing , as before , they have a principle of agency , and need no constraint at all , 1 Pet. 5.2 . not by constraint , but willingly . O then , a man is in motion indeed , and will doe the will of God , and go into the way of God! though no body else of his friends , or family will do it , nay though he be hated of all his neighbours , and acquaintance for it , and have no thanks at all among men by it , but hee being carried on by a divine principle ( extra se ) considers not what he suffers , as what hee seeks , which is abundantly above himselfe , therefore . Secondly , Consider that ( omne agens seu motum agat moveatur propter finem , every man who is moved ( as before ) by the above-said principle in the day of his power whereby hee is become a cordial Volunteer ) I say that every such a willing man proposes to himself some end that suits his principle , a divine end for his divine principle , but a carnal principle seeks a carnal end ; for alwayes observe the end , to which the principle carries , is evermore of the same make and nature , with the principle , be it good or bad , spiritual or carnal ; if the principle by which he is moved be above himselfe , then the end for which he is moved , is above himselfe ; see but in a stone which you throw up to hit such a mark with , the up-motion of the stone is by a power which is not in it , it flyes upward by a principle ( extra se ) and a power seated in the man that throwes it , and therefore the up-mark of the upward motion is the end ( extra se ) which is appointed by him that throws it , and according to that principle that appoints it ; but in the falling downe of the said stone again , this downward motion is by a principle of its own ( in se ) and seeks its owne Center , viz. the earth , which is the end answerable to the principle . Now I say , it is not enough for a man to move , but to move to some end . ( Non solum ut moveantur , sed ut moveantur in finem ) What is the end of those things whereof ye are now ashamed , saith the Apostle , Rom. 6.21 . the end of those things is death , but the end of holinesse is everlasting life . Destructive principles have destructive ends , but saving principles saving ends ; wherefore the Apostle would have us look to the end . We have used to say , every one knows his beginning , but not his end . Yet in this sense , I say , men may know their end if they know their principles . And now I am upon it , I must presse the knowledge of the end , at well as the motion to the end , lest ye bring but the sacrifice of fools , Eccles. 1. a wise man sets the end of his motion or action ever before him , both before hee begins , and when he hath begun , and as he is proceeding . Every one who is wise in Christ ( and would fain be in the wayes of Christ ) who is carried to Zion-ward by such a principle as before , hath a certain knowledge of the end which hee purposes , promises , and proposes to himself , and he hath not onely his principles to move , but to move for that end proposed ; as if it be for the honour and glory of God , to set forth his praises , as a peculiar one called thereto , 1 Pet. 2.9 . But he that hath no knowledge of the end , though he hath in him a principle of motion or action , yet the principle , which moves or acts him for such or such an end , is not in him , but in another , ( as was shewn before in the simile of the stone ) by whom hee is said to be moved for such an end . Now I say , a Saint who is moved by the Spirit , hath spirituall ends , and by a principle from above hath ends from above , glorious , divine ends above himselfe ; but a natural principle hath natural ends ; and so such as are carried on into these assemblies of Sion by carnal principles , come alwayes in for carnal ends . reason 2 Now this is another reason why such as would be Church-members must be volunteers , and carried on by divine principles into these divine wayes , that is to say , for divine ends . Now when a man knows the end to be according to his desire , and suitable to the principle by which he moves to that special end , then hee is become in a special manner voluntary in his motions , and into means conducing to that end ; and to say something more , he sets before him , not onely what is the end , but also why it is the end that he seeks after , and centers toward ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is my Motto . And consider Thirdly ( Regula voluntatis ) the Rule , according to which the will is moved , and the heart is carried and continued : for every ( principium ad cer●um finem ) principle putting forth to some end , hath some kinde of order or other in his motion to that end ; now ( debitus ordo ad finem secundum aliquam regulam mensuratur ) the will without a Rule , is like an unbroken colt without a curbe , kicking and flinging , and running any way at randome , without order or equity . In all things which are done by the will , there should be a Rule , and this Rule is either humane reason , which is homogenean , and most nigh the will and mind of man ( this is regula proxima , say the Schoolmen ) or else it is divine Reason , the Wisdome and Word of God , the eternal Law of God , which is the supreme , and primary rule of the will ( Regula suprema ) which some call Heterogenean to it . Now such men as move obliquely , and crossely to this Rule , walk disorderly and sinfully , and from such withdraw thy self ( ab hac rectitudine obliquatur ) as 2 Thess. 3.6 , 7.11 . for every good action and motion agrees with the Law of God , the commands of Christ , which are their Rule ; Now as many as walke according to this rule , peace be on them , Gal. 6.16 . and let us all walke by the same rule , Phil. 3.15 , 16. By this Divine reason and rule are the wils of all that are made willing to be ordered , and fitted and directed into this way . Thus Christ sits and rules ( by his Law ) upon his Throne in the Temple , Zach. 6.13 . Mat. 2.6 . Now this serves for another Reason why we should voluntarily come in , because those have this rule to order their steps , reason 3 and direct them into these wayes of holinesse . Now the order according to the Rule of Christ , viz. the word of God , whereby the will is brought into obedience , is , First , By inclining the will to the wayes of God ; so Psal. 119.112 . then you have a good minde to them , as suiting your condition , and the need you have of them ; for , Omnis inclinatio is ad conveniens . Secondly , The Intentions and Purposes of the will follow , which you read of Heb. 4.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intents of the heart , which word takes in both the cause , and the effect : 1 The cause , that is , the faculty of conceiving : And 2 The effect , that is the things conceived , viz. the purposes and intentions . Thus Daniel purposed in his heart , Dan. 1.8 . and Paul purposed in the Spirit , Act. 19.21 . Rom. 1.13 . this is the act of a deliberate will spontaneously , and freely carried out ( after inclination ) into resolution and determination . This made Paul determine to know nothing save Christ , and him crucified , 1 Cor. 2.2 . so eager he was after Christ alone , nothing else would serve his turne , but all else is as drosse and dirt to him ; because the intentions of his will , heart and all , were after Christ. Thirdly , Then the will comes to turn aside from all other vain and false wayes , Psal. 119.113 . Psal. 119.101 . And Fourthly , To make absolute choise of the way of God above all , Psal. 119.30 . so Isa. 56.4 . this election is the proper effect of a free-will , or will set at liberty , whereby a man picks and culs out one way ( that is the way of God ) to walke in ( aliis recusatis ) letting all others alone . Now to this free election or choise which the will makes , two things concur . 1 Knowledge ( ex parte cognitivae virtutis , &c. ) whereby a man must discerne a difference between that way which his will most affects , inclines to , resolves upon , and makes choise of , and other wayes ; and must know wherein this way that he chooses to walke in excels all others , and is to be preferred and chosen . 2 Desire ( ex parte appetitivae ) whereby is requisite that he be of a sound judgement , and so as that he doth most ardently desire to walk in that way which he judges by the word of God to be the way of God ; thus Psal. 119.173 . and this sets the soul a longing and desiring , Psal. 119.5.174 . and Psal. 62.2 . Fifthly , and lastly , then the will comes to challenge , and the heart to appropriate an interest in the way of God , 1 Pet. 1.7 . O this is the way for me to walke in , and here is my Beloved to be found ! Cant. 5.16 . O then the soule clings close to Christ in this way ! as Hezekiah did cleave unto the Lord , 2 King. 18.6 . And as Ruth did cleave unto her mother , Ruth 1.14 . that is whilst Orpah left her , and went from her ; Ruth would not leave her . Verse . 16. Intreat me not to doe it , saith shee , for where thou goest , I will goe , and where thou livest , I will live , and where thou dyest , I will dye ; and thy God shall be my God , and thy people , my people , nothing shall hinder it . Oh! so to cleave close to Christ whilst others ( Orpah's ) fall from him ! and to continue in his way , and worship when others contemne it , and fall away from it ! this is a signe his way is indeared to you indeed , and that you prize him , and his way indeed , to make his God your God , and to make his people yours , his wayes yours , to live where he lives , & c ! O when no discouragement can daunt ye , or drive you to decline the truth , or way of Christ ! no not all the world that can stir you thence , this is sweet indeed ; then you say with David , I have stuck to thy testimonies , Psal. 119.31 . O then ! then ! how precious are all the Promises , Providences , Ordinances , Priviledges which you enjoy , by vertue of a right , and propriety you have to them ! And thus the will is ordered by the Rule , and carried on by divine reason into the Temple of the Lord to worship there . Now every voluntary action or motion is good or bad , according to the recourse that it hath to this order taken from Divine reason . Fourthly , Furthermore , let us set before us the ( objectum voluntatis ) object of will , so fitted , as before , which is ( bonum apprehensum ) something that is desirable ( at least so apprehended to bee ) which moves the will and affection ( bonum omnia appetunt ) say the Philosophers , Tho. Aq. Ethic. lib. 1. Tom. 5. ) some good or other that is conceived to be proper and convenient to the Principle which moves the Will , every man desires , and looks upon , and makes his object in his voluntary motions into the house of the Lord. Who will shew us any good ? Psal. 4.6 . is every ones question ; therefore what is good in the understanding ( nonex veritate rei ) is said to be the proper object of the will. A moral principle looks on a moral good ; a natural on a natural good ; a civil on a civil good , a spiritual on a spiritual good ; we doe not say things right or wrong true or false , for they are as they are in the mind ( objecta intellectus ) but things apprehended good in agreement with the moving principle , Mat. 7.11 . in that verse , there is a different good according to the principle that moves them , either natural or spiritual : And hence it is that the appetitive faculties of the soule , or the longing affections are distinguished according to the apprehensive faculties of the soule ; for the more thou apprehendest this way to bee for thy good , or this thing to be for thy good , the more thou desirest it , and willest it with longings ; but the lesse thou seest it to be for thy good , the lesse are thy affections towards it ; for though a thing bee most excellently good and desirable , yet it moves the affections and will no further , then it is apprehended so to be . Prov. 19.8 . He that keepeth understanding shall finde good . David doth most earnestly desire to dwell with the Lord , and to draw nigh to him , because he apprehended it to be good for him so to do , Psal. 73.28 So it is good for us to be here , Mat. 17.4 . therefore Lord let us build Tabernacles . Now this is another Reason , why men should come voluntary into Church fellowship , because of the good , the universal reason 4 good , the spiritual good , and heavenly advantages to bee had hereby , and such as are suitable to the principles by which we are to be made a willing people . What makes men so desirous of eating ? but the meat that is ( or is to be ) and so is in their apprehension ) set before them to be good ? what makes men run in a race , as if they were mad , but the rewards which they set before them ? And why doe the Apostles so presse the practise of Christs commands , but because of the good which is set before us ? Tit. 3.8 . Heb. 13.9 . Now if ( bonum universale , which is originale ) an universal good ( i. e. a good for all times , in all conditions , in all places , upon all occasions , &c. ) if such a good be thy object , and draws thee as the Loadstone , doubtlesse God alone is this good , Mat. 19 16.17 . and then he alone ( his love which is better then wine , his presence which is better then life ) can fill thy Will , and sufficiently move it , as the only able and effectual object . No one good like unto this can move the will , and make thee a compleat and thorough Volunteer ; when Moses prayed to see his glory , Exod. 33.18 . he said Verse 19. and I will make all my good to passe before thee . But consider , Fifthly , The operation of the will , ( which is velle bonum ) what is it else but a strong and undeniable inclination , and resolution of the person willing into the thing willed , or into the object of the will ? Now from this sweet working of the will into the thing reason 5 willed , or into God , this universal good , another Reason might bee taken to confirme this truth , That those who would enter into Christs Church-way must come by a voluntary consent , being earnestly carried out into God this universal good , which is that they run for . Hence saith Aug. de dono persever . C. 13. Nos volumus , sed Deus operatur in nobis & velle , nos operamur , sed Deus operatur in nobis , & operari , &c. We will indeed , but it is God that works in us that will also , both to will and to do , saith the Apostle ; we worke , but it is God who worketh in us that working of good also . He is in us the principle , to us the object , and for us the end of all , Eph. 4.6 . Consider , Six●hly , The Instruments which propound and offer this object to the will , and the means by which the man is perswaded , and prevailed with to be free and spontaneous , and voluntary to enter into this way of Christ , or Gospel-order , which are the Word and the Spirit . First , The outward instrument is his Word , this is the Sword of Christs Kingdome to conquer with , and his Scepter to govern by . So Act. 2.41 . All that were received into the Church , gladly received the word , as Ainsworth observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , willingly , and voluntarily without any compulsion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they imbraced it ( cum approbationes ) with welcome , joyfully with hearty entertainment , as to the dearest friend , or best guest that could come ; now such as received the Gospel so , were made members of the Church ▪ The Church did all according to Christs word , and Gospel , whether in binding or loosing , taking in , or casting out , still the Statute-book , Christs Word and Gospel was by them in all . So that nothing was to bee done by the Decrees , Lawes , or Canons of men , or by their Votes and Orders in Classical , Provincial , or National Assemblies ; no , no such thing was heard of ; nor yet were any cuffed in , or staved in by Magistrates powers . I am of Mr. Dels judgement in His way of peace , Psal. 63.64 . &c. who sayes , Who so ever affirms that the Lawes , Decrees , or Canons of men , Rabbies , Bishops , Assemblies , or Councels , are fitter and better to order the Church by , then the pure and naked word of the Gospel by the ministration of the Spirit , speaks in my judgement very blasphemously . Luther sayes ( in Epist. ad Carolum Ducem Subaudiae Tom 7 ▪ fo● ▪ 483. ) Christiani eo verbo & non alio regi debent , quo Christiani ( i. e. liberi a peccatis ) fiunt , ( sine additionibus conciliorum Doctorum Patrum , &c. that all Christians are to be ordered by the Word of God , the Gospel of Christ , whereby they became Christians ( that is , set at liberty from sin ) and this without the addition of Councels , Doctors , Fathers , or the like ; for what is it to governe and guide Christians by their Councels , Decrees , or Words , which they may keep , and yet neither become Christians , nor continue such : Nay , many times they cease to be such by those means ; and wee lose the truth for their Traditions , the Scriptures for their Scribbles ; the Bible for their Babel ; yea Christ for the creatures images , which the intellect hath taken up ; and the doctrines of Christ , for the Devices , Decrees , and Ordinances of men . Moreover for such as are not yet called ; suppose they bee not Christians , they are not to be tampered with , or restrained by the ordinances , or traditions of men , but to be let alone , as Paul saith , Col. 2.20.22 . Neither is the Magistrate to meddle with them by his Secular powers , so as to force them into the house of God ; none can be compelled by iron weapons to joyne to a Church of Christ against their wills ( as hath been largely handled in the former leaves , Chap. 11. and 13. which I shall adde now little to but this ) because ( as Luther sayes in the fore-cited Epistle ) Christians are all to be so spontaneously , onely as they are perswaded by the Word of Christ , convinced , and lead by the Spirit of God , Joh. 16.8 . Rom. 8. So are they by the same means to bee brought in members of the Church of Christ , Quae ergo insania est spontanee bonos urgere legibus malorum ? and yet there be some rough spirits abroad that spit nothing but fire and blood , and speake of nothing but imprisonments and punishments for such as are not yet convinced , inlightned , or come up to their opinion . Some imagine men must be brought in by the Magstrates sword , and that the Gospel is to be promoted and propagated by weapons , blows , and cuffes . It is true as Mr. Hooker in the third part of Church-discipline , chap. 1. asserts , That the Civil power may ( as a thing Civil ) require them to come under the tenders , and call of Christ ( which is vox significativa ) but cannot compel their consciences ; and that Power is very uncivil that intermeddles with Church-matters , but Magistrates must leave the Church to follow the rule of Christ , in receiving such as have gladly received the Word ; and whom the Lord hath by his Word and Spirit perswaded , and prevailed with ; and so , whom the Lord addes unto the Church , and not whom men , Magistrates , or any other ( by any indirect means soever ) shall adde . It is known to many in Dublin , that I durst not but bear testimony to this truth , though ( to no little persecution of my self and others , in name and persons , as is well known to the Church-gathered , with whom I walked for the time I was there ; who have also had their share of sufferings by some , and also have added their testimony to mine . ) I say , although the reproof reached great persons that invited many in by indirect means ( more proper for Seducers , then Saints ) whether by promising expressions of preferment , or by commanding words , to such as they had power over , which were under their commands ; or by going to houses to make proselytes by their power , or the like ; if their purposes might be good , yet the effects were very bad , I am sure ; for hereby many Hypocrites crept in amongst us , being byassed with by-ends ; and who afterwards proved incendiaries , and so disturbers of our peace ; they should have let the Lord alone to bring into his Church , whom he pleased ; and the word alone to have perswaded them by the Spirit ; and not have sought the inlargement of the Church , to get up to great numbers , ( which men eye too much ) by any other means then the Word and Spirit . When great men are Members of a Church , that Church must have the greater care of receiving , least any should enter or crowd in more out of love to , or fear of those great ones ▪ or out of any ends of getting a benefit , by having great men their Brethren , or the like . I say , more then out of love to the Lords Courts , and Assemblies , as being inlightned by the Word , and enlivened by the Spirit , and fully perswaded in their own hearts , that they must enter into these ways , as the ways of holiness ; which the Lord hath left here for believers to walk in together ; wherefore our experiences produce this Caution to others ; for want of which , we have sufficiently suffered to give others warning . It was Boniface the third ( that I first read of ) that used his Volumus , Mandamus , Statuimus , &c. as the means of bringing in Members ; and ever since hath the Church wanted peace , and been persecuted , by such commanding powers ; for till Antichrists time we finde none Members of Christs Church , but such as were made willing by the word and power of Christ. Christs words are works ( when his Word and Spirit go together ) Psal. 33.9 . He spake , and it was done . ( In verbo Christi factiva est ratio . ) He said , Let there be light , and it was light ; he said to the Damsel , Tabitha cumi , and she arose ; he bid Lazarus come forth , and he did so , John 11. there is so much vertue in his voice , ( verbum Christi est expressivum & operativum ) that it is called the power of God , Rom. 1.10 . And the arm of the Lord , Isa. 53.1 . To save , assist , deliver , draw out , and to gather into his fold : This arm does all this , and is the only outward instrument , whereby Christ does draw them in ; and then they run after him , Cant. 1.3 . and leave Father , Friends , and all , to follow him , and his commands , or call ; they stand not disputing it , but immediately obey his call , Matth ▪ 4.20 , 22. and come away . Secondly , The inward working Instrument , is the Spirit of Christ , whose work is to convince us of the truth , John 16.8 . and to lead us into the truth , Joh. 16.13 . & 14.17 , 26. or guide us ; that is , not to drag us , whether we will or no : But it implies a willingness in us , being informed by the Word , that this is the way , and that we must walk in it ; that we must follow the Spirit as a guide , a skilful guide , a counselling guide , a comforting guide ; that will go before us , and make way for us . And if we be in suspence , and hang off , why then it is his work to convince us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were , by undeniable Arguments , and Reasons ; and so , as that we shall not have a word to say , but that we shall heartily and willingly yeeld to his motions and perswasions , and finde him both a protection and direction . Quest. How shall I know I have Christs Spirit ? Answ. By his efficacy and power in doing his office : A painted fire will not warm , nor a painted Sun give light ; now by their effectual operations you know which is the true fire , and the true Sun. Besides , the true Sun will discover false painted suns , and the true fire will burn up the false ; so will the true Spirit of Christ , discover , judge , and condemn all other false spirits ; But Quest. How doth this Spirit of Christ convince and bring in , and then keep in the way ? Answ. 1. Mouendo , by inlightning our intellect , informing our mindes with his counsel and admonitions ; he leads us with open eyes , Psal. 32.8 . And the wisemans eyes are in his head ( Christ ; ) This is the first work of the Spirits illumination , Eph. 1.18 . He makes us to see an amiableness in the Lords Tabernacles , above all other tents . Thus our understanding is filled with light , Col. 1.9 . So , as that we see the object which moves the will and affections ( that we spake before of ) to be the ( attractivum bonum ) the best good ; and then 2. Movendo , the Spirit inclines our hearts , moves our wills , and makes us resolved in this way of Christ ; before the Spirit took us up , as upon Mount Pisgah ; that is , by divine contemplation to behold Canaan : But now he makes us willing to enter into the way , with all our hearts full of wishes and desires , which makes us swift in motions . 3. Removendo . This Spirit removes the remora's , answers all objections , takes away all impediments , and puts us on through all difficulties whatsoever ; though Satan like a roaring Lyon robbed of her whelps , rage at us , and assault us with his rough Claws , and sharpe temptations ; though the flesh flie upon us , with full-mouth and foul-mouthed language and invectives ; Though the world frown on us , and threaten never to look well upon us , and friends forsake us , neighbors estranged to us , acquaintance persecute us , and all threaten to begger us ; yet , I say , the Spirit makes us to triumph over all ; and carries us through all , as more then Conquerors , and thus Cant. 5.6 , 7 , 8. The Spouse through inward temptations , Vers. 6. When Christ had ( in her eye ) left her , forsaken her , nor regarding her prayers , or tears , and outward troubles , Vers. 7. Yea , when the watchmen ( that should have been her friends ) frowned on her ; yea , smote her , till they fetched blood from her , and the keepers of the wall abused her , and took away her vail , and tore it in peeces , on purpose , to put her to open shame ; and to show her nakedness , before all in the streets to hoot at , after her , and to hurt her , and to make the world believe , she was an Harlot , and not a true Spouse of Christ ; yet for all this , ( that Ministers and Magistrates were both against her , ) yet , I say , the Spirit carries her on . And thus the Psalmist sayes , Psal. 44.10 , 11 , 12 , 13 , 14 , 15. yet 17 , 18. Thou makest us a by-word , a reproach , a derision , a spoil to them that hate us ; as the appointed for slaughter , and broken in the place of Dragons ; and confusion is ever before us ; and for all this , Vers. 17 , 18 , 20. Yet , yet have we not forgotten thee , nor dealt falsly with thee ; nor is our heart turned back from thee ; nor do we decline thy way ; no , not yet ; and why ? But because the Spirit of the Lord carried them through all , thick and thin , as we use to say ; and so it is here , the Spirit removes all thy rubbidge-corruption that would hinder thee , and throws down to the ground every strong hold , or imagination thou hast against this way , 2 Cor. 10.4 , 5. Which before he admonished thee of , and motioned thee to ; and 4. This Spirit confirms thee in it , as well as conforms thee to it ; and therefore he is called the witness in thee , 1 John 5 10. If any false witness do arise , and rail at this way of Christ , ( as the theif on the Cross did revile Christ. ) If thou meetest with any arguments from flesh and blood against it , that would fain weaken thy faith and foundation ; why yet the Spirit bears testimony within , and that upon his own knowledge , that thou art in the right way , Joh. 16.13 . And this witness within , and the word without , do both agree in their testimony . Yea furthermore , the Spirit is called a seal , Eph. 4.30 . And set me as a seal upon thy heart , Cant. 8.6 . That is , that I may be not onely near to thee , but on thy heart , even in thee , as thine own spirit : A seal is more then a witness ; for it carries the witness with it , and is not onely a witnessing to us , but a work upon us , and in us , carrying the image of him that sealeth us , sayes Sibs in his Fountain Sealed . Now a Seal serves to confirm , and thus doth the Spirit seal instruction to us , Job 33.16 . that is , confirms us in what the Word instructs and declares . Besides , this Seal is for distinctions sake ( as Dr. Sibs saith ) to distinguish which is the Lords way and worship , from all others of mens making , 1 Tim. 2. The Lord knoweth who are his , and who are not his . This distinguishes the precious from the vile Jer. 15.19 . And by this seal the Lord knows his , and the Saints know which is the Lords ; For the seal sets the Lords image on his way and worship . Moreover , a seal signifies a propriety and right to a thing , as Merchants use to seal their wares , that others may not claim a right to them . So Psal. 4.3 . Know , that the Lord hath set apart the righteous for himself . He hath set his mark on them , in the Hebrew , it is the Lord hath culled out and severed in a most excellent manner ( i. e. by his Spirit ) the righteous ; that is in Hebrew , Chasid , the holy One , Acts 13.35 . full of holiness , goodness , piety , grace , to himself . And as the gracious man , so the gracious way of Christ , he hath set apart for himself , i. e. as his way , and his right . Thus every Saint sets his seal to , in John 3.33 . who being convinced by the Spirit , as before , and now confirmed by this testimony within him ( which holds against all opposers ) he gives his testimonial to the truth , Deut. 32.4 . and bears witness to the way of Christ , Joh. 15.26 , 27. and sets to his seal , and subscribes to it , and chuses it to walk ▪ to live and die in . So that they are Christs witnesses , and do bear his testimony with the Spirit , as well as by the Spirit , Acts 5.32 . It is the Spirit which assures them , as well as perswades them ; whereby the will is set upon the wheel ; so after the Saints believed , they were sealed , sayes the Apostle . 5. This Spirit then rests on thee , and on that way thus witnessed and sealed to ; as the Dove did upon the Ark ; yea , as the Spirit did rest and abide upon Christ , John 1.32 . whereby he was known ; so hereby ( by the same Spirits resting on us ) we are known , and the way , and worship , and Church of Christ , is known to be from above . So 1 Pet. 4.14 . Happy are ye , for the Spirit of the Lord , and of glory , rests upon you . And Paul saith , The power of Christ rests upon him , 2 Cor. 12.9 . The Word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as the Dove which wandred about , and not found rest , nor where to set the sole of his foot : In this world iniquity doth abound , and the waters are up , and the floods are so high , that the Dove , i. e. the Spirit comes again weary and spent , into the Ark , and from thence is sent out : So that this Spirit found Christ such an Ark and rested there ; and findes the Church such an Ark , and rests there , ( yea , a Saint in a sence , such an Ark , and rests there ; ) And from thence , he is sent out ( by Messengers , means of Grace , &c. ) abroad and about the world , to finde footing among them without ; but oftentimes he returns with this tale , That the waters are too high yet . But here the Spirit rests , and by this the Church is known to be Christs . We are all baptized by one Spirit , saith the Apostle , 1 Cor. 12.13 . Into one Body , and made to drink into one Spirit . So Eph. 4.4 . We are one Body , and have one Spirit ; that is , As one Soul in the Body , quickens , moves , governs , comprehends all , and every Member , so doth one Spirit in the Church every Member , Eye , Ear , Hand , Head , Foot ▪ &c. It is one and the same Soul , that acts in every one , and all the Members , though in a different way ; as the Eye to see with , Ear to hear with , Hand to work with , Foot to walk with , tongue to speak with , Head to plot with , &c. And so many several ways the Soul works , and yet is but one and the same ; so the Spirit works in divers ways , and sundry manners , 1 Cor. 12.4 . in several Members ; some to prophecy , some to teach , some to exhort , some to oversee , some to direct and rule , some to distribute , &c. Rom. 12.4 , 6 , 7 , 8. some to one thing , some to another ; and yet it is but one and the same Spirit . This one and the same Spirit rests upon every Member , and we must by this one Spirit be brought into this Body of Christ , which is his Church . Thus I have done with the inward instrument of working in us , and winning upon us , to enter into Church-fellowship . Now in this , there is an apparent difference between Hypocrites , and true Saints , entring into this way : A true Saint is made willing and spontaneous by a principle within ; but a Hypocrite , or any other man , is moved as the Automata are moved , or things of artificial motion , as Clocks , Jacks , or the like engines of ingenuity : It is some weight without that poyseth them , and puts them upon motion ; so something or other that is without , swayeth , and worketh , and weigheth upon the hearts of Hypocrites , to make them willing ( as we said before concerning Dublin ) and not an inward principle . But thus we have done with the instrumental or organical reason 6 causes of carrying the will on in the way of Christ ; which is matter for a Reason of the necessity of a voluntary cause ▪ that is , because the Word and Spirit are the two arms which the Lord hath appointed to pull them out of Babylon with , and into Sion ; and no other instruments or means must do it , until these hands of Jesus Christ do lead them out of their carnal , corrupt , or Antichristian condition , they have no call to come ; and when they are thus called , and convinced as before , they come running by a voluntary instinct , and consent , flowing up ( more fluminis , as the tide by a natural instinct , and not by compulsion ) into the mountain , where the Lords house is on the top of all mountains , Isai. 2. But consider 7. Lastly , That because the will of man is inclined , and reason 7 carried on into the way of Christ ( as we said before ) ( ab interiori principio ) by an inward instinct and principle , and all kinde of coaction , or violent compulsion comes from without , ( ab exteriori principio ) therefore it is a high absurdity , a groundless and irregular opinion , and positively repugnant even to the principles of one spiritualized , and made willing by the power of Christ , to call for compulsive powers , to promote the ways of Christ , or to bring in any man that way , seeing ( violentia directe opponitur voluntario , & violentia causat involuntarium ) he must be a voluntier . And this will serve as the seventh Reason , to ratifie this truth , That men must not be compelled , but come in voluntarily ; for violence is inconsistent with the will. Thus under several considerations hath this point been offered for a voluntariness , to be wrought in us by the power of Christ , before we venture or enter into his Church-way . Now a man may be said to be voluntary two ways ; directly or indirectly . 1. Directly . Then the will is the agent of his willingliness , ( having an inward principle , ) even as the fire ( having the principle of heat ) is the agent of heat in the water . But such a one as is 2. Indirectly voluntary , is made so by some outward means , promises , or threatnings ; hopes or fears , or the like ; and such a one will be a dangerous , doubting , and disturbing Member . But such men and women as are directly voluntary , by the means I have mentioned in this Chapter , may come with welcome : For they are called and invited , and if there be first a willing minde ( saith the Apostle ) you are accepted , 2 Cor. 8.12 . For Christ will enjoy ( sayes one ) his Spouses love and person by a willing contract , and not by a ravishment ; He is none of them , he will have the heart , to consent with all the heart . O then ! let us say with the Apostle , The love of Christ constraineth us ; and with Job 32.18 . The Spirit constraineth us . These are the best and sweetest compulsive powers . But thus for this Chapter . CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagad Dur. or Pagad Dur. After this full perswasion and voluntary motion , and concurrence , comes in the communion of Saints , by an orderly uniting and embodying together in a solemne order , suitable to the solemnity of the Ordinance , and that in some publike place . MAny there be that in the time of the Churches tranquillity will intrude , and pretend willingnesse with the Lords people to goe about the Lords work , and build ; especially when earthly powers and Rulers look kindly upon us , and allow us our liberty to go and build , and when they as Patrons , and protecting Fathers , prove favourers and abetters of what we are about . But let us have a care ! and say with Zerubbabel , and the rest of the Fathers of Israel , Ezra 4.2 , 3. It is not for you and us ( joyntly ) to build an house unto our God , you have nothing to doe with us , but we our selves together will build it , unto the Lord God of Israel . Remember that wee are a people that must be separate , the cleane from the uncleane , the holy from the prophane , and by one free consent ( being fully convinced ) concurre together in this worke of the Lord without the unclean hands or help● of them without , who are adversaries to Sion . Now because our Ruler is the God of order , and not of confusion , he would have all things done in decency , and in order , 1 Cor. 14.40 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ( compositis moribus ) fitly for use and ornament to the Church , which is a rule ( saies one ) of great request and inquest , both for real and ritual decency which is to be observed , and is of much concernment . And for this Colosse was so largely commended , Col. 2.5 . and Christ himselfe ( our sweet Master ) intimates so much in setting downe the people on the grasse , Matth. 14.18 . and 15. and feeding them , ranke by ranke ( as it were ) as they sat . So his Churches are called beds of spices , Cant. 6.2 . that is , as beds and borders orderly set out , to s●ew us what delight he hath to live in an orderly and well set out society . Order is Gods Ordinance ; Now to make up this order , some things are extra-essential , and left to liberty according to what is requisite to the constitution and condition of the Church ; and other things are essential , and positively relate as well to the being , as well-being of the Church ( ita ordo dicitur respectu principii ) and may by no means be omitted ; but of this latter we have been large before ; and for the former , respecting ritual decency and order , we must grant that men must not be tyed to such things as of necessity , but they are left free , whether to observe them , or change them , as often as there is cause for the use and excellency of the Church . I could not omit to premise thus much before I proceed , and shall say with Luther , What if any one Church will not imitate another in things indifferent and doubtfull , outward and circumstantial , ritual and formal ? Yet what need is there of compulsion by Powers , Decrees , of Councels , or the like ; which are presently converted into snares and laws ; and as he saith to the Church at Wittembergs ( about the form of celebrating the Supper ) in quibus omnibus cavendum , ne legem ex libertate faciamus , &c. Be sure that our liberty be not made a Law by men , and a snare to souls ; such a warning I will give the Reader ere I go on , that he confine not his light , opinion , judgement , or perswasion to mine here ( or any other mans ) in those things which are left to liberty ; I am not about establishing a set Form of Discipline , or making a Directory as necessary for others to walke by , or to ensnare any soules , or trouble any consciences , but to set before you ( as is given me from above , and that by measure ) the pattern of Gods house ; and as for this Form of embodying together by a solemn order , which I am now treating of in this Chapter ( as we have promised else where ) you have our experiences of it , and proofs for it , and may follow it , if you please ( it being in our judgement the most orderly , and heavenly manner we have met with , and most Scriptural and consonant to rule both of Reason and Religion . ) Now premising thus much , and promising this more , that I shall heartily imbrace , and willingly give way to the unction from on high in better teachings about this order , and be ready to receive from any , whatsoever shall be offered as more useful and profitable in this forme of uniting ; I shall proceed . In order to a communion of Saints in a Gospel-Church-state , those who are godly , do often meet together ; as in Mal. 3.16.17 . when all that feared the Lord , and thought on his name ( and his worship ) conferred often together ; and this is a duty deeply incumbent to the Saints to do so first of all , and to speak often together , to pray together , to make mention of the Lord , with savoury speeches tending to edification , Eph. 4.29 . and 5.3 , 4. Heb. 3.13 . Jude 20. Act. 18.23 . and this as often as there is an opportunity ; and then you shall finde , Mal. 3.17 . after this the Lord promises to set upon gathering his people ; then , saith the Lord will I make up my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculium , my jewels picked out , and binde them up together : And this day wherein I will doe this , shall be a day of distinction and separation betwixt the precious and the vile , the sheep and the goats ; the righteous and the wicked , and then Verse 18. shall ye discerne between him that serveth God , and him that serveth him not . Now I say , in order to this , the people of God must first meet , and that often together , to try , and have knowledge , and experience of one another , to inquire after one another , and all together , by their joynt prayers , and offerings to contribute their best towards the building up of this Tabernacle . Then let all vaine communication be kept out , Eph. 5.4 . and let your words bee savoury and seasoned with that salt of the word ( that hath not lost its savour ) and be ready to answer any objection , or question that shall be made , Col. 4.6 . exhorting and provoking one another to duty , Heb. 3.13 . and 10.24 , 25. and declaring to one another their clear satisfaction and full perswasion of the way of Christ , and their manifesting of longing fond affections for these Courts of the Lord , and to be in his amiable Tabernacles , Psal. 84.1 , 2. saying one to another , Come , let us goe up to this mountaine of the Lord , the house of the God of Jacob , and he will teach us his wayes , and we will walke in his pathes , Isa. 2.2 , 3. and asking the way to Zion with your faces thitherward , saying , Come , and let us joyne our selves unto the Lord , &c. Now this is preparatory to the worke of embodying which follows , and yet these godly are left to liberty to joyne in what society seems best to them , and are not tyed to one place , therefore did the Apostles gather people together in several Cities where they dwelt , and so established many Churches in one County , ( as the seven Churches in the lesser Asia , Rev. 1.4.10 . ) the Churches of Galatia , Syria , and Cilicia , 1 Cor. 16.1 . Act. 15.41 . Corinth , and yet Cenchrea , Rom. 16.1 . ( in the Suburbs of Corinth ) that the Saints might enter where was most convenient . After this , Those that are clearly convinced of the order , and well satisfied with the worke it selfe , and one with another ( as before ) being affectionately desirous to walke together in this way , and having agreed it ▪ Amos 3.3 . they doe write and give up their names together for that purpose which they propose ( as being the best way to intimate their desires , and seeming most to be in practise in former times , Act. 1.15 . Nehem. 7.5.38 . which thing they doe to one whom they appoint to receive them , and to call them , as occasion serves . In the mean time they most unanimously desire , and appoint a solemne day of humiliation ( or more ) to bee set apart , and to seek the Lords presence , and his promises of direction and guidance in so great a duty , which else they dare not undertake , Isa. 58.11 . Jo. 14.26 . and 15.26 . and 16.13 . on which day they lye low before the Lord , and licke the dust , Nehem. 1.11 . and Nehem. 9.1 , 2. 2 Chron. 30.18 , 19 , 20. Act. 14.23 . this they doe by themselves separate from others , Nehem. 9.2 . and it is usually a most humbling heart-breaking day , whilst they come before the Lord with feare and trembling , wondring at his love to pitch upon them for so great a mercy , to pick them out and leave so many behinde , to visit them with light , and refreshings from on high , Act. 3. Oh! how doth a thousand of these considerations melt them before the Lord ! and yet make them with teares to lay hold on all the promises made to them in this case , and pressing him with Moses , Exod. 33.15.16 . to be with them , and to goe before them in this work , for wherein say they shall it be knowne that we and thy ( despised ) people have found grace in thy sight ; is it not in that thou art with us , and goest with us , and guidest us ? By this , shall we ( Lord ) and thy people be separated and knowe from all the other people ( without ) that are round about us : Therefore say they ▪ For Zions sake we will not hold our peace , nor give thee rest , till thy righteousnesse goe before us as brightnesse , and salvation be in the midst of us as a lamp that burneth , Isa. 62.1.7 . and till thou hast made us a praise in the earth , and we be called the holy people , the redeemed of the Lord , Hephzibah , and Beulah , Verse 4. and 12. We will not goe up ( say they to the Lord ) without thy presence with us ; if thy presence go not with us , carry us not up hence , &c. This , or these dayes thus holily , solemnly , and spiritually spent , the people look like the new mown grasse ( or tender springs ) that hath the Sun shining upon it after a showre . O then , what a humble holy fr●me of spirit may wee finde amongst them ! what Angel-like looks ? sweet words , Christian carriages are there then ? O how they blesse the Lord with much alacrity and life for the returns made upon their spirits ! that the Lord is with them , and will guide them by his owne presence , and they give in an account to one another ( before they part ) of their confidence and comforts which they finde within , being fully perswaded the Lord will be with them , and calling for the time to be appointed when they shall make a Church-body and unite ; having nothing to obstruct , but the worke of the Lord lying plaine before them , they set apart the day for that duty , and ( if any be nigh ) they send and seek out for the assistance of some other Church , as it were to joyne with them , and bear testimony to them upon that day ; and at the parting at the end of the day and duty , will give to them the right hand of fellowship as a Symbole of love , and of approbation ( as Pareus hath it in the Margin , lib. 2. p. 161. Intimae conjunctionis symbolum , non authoritatis ) of friendship and familiarity , not of Lordship and authority . But as Beza sayes , Porrexerunt manum , quod symbolum esset nostrae in Evangelii doctrinâ summae consensionis ; So sayes Paul , Gal. 2. when James and Cephas , and John perceived the grace that was given me , they gave unto mee and Barnabas the right hand of fellowship , ( vide Expositors and Septuagint in Gal. 2. ) so that it will bee very comely , and an argument of their love , and good-liking , but it is not necessary ; wherefore to proceed . The day appointed being brought in now as upon the shoulders of the Saints to be united together , I meane by the daily prayers and preparations for this great and weighty worke ; they judge it ( for the reasons which follow ) to bee most expedient , and more to the honour of Jesus Christ , and more to the convincing of them without , on this day ( however ) to appear in publike ( unlesse there be persecution ) I meane in such a place where any that will may come to hear , and carry away what they can . This day is begun and kept on for some houres with the prayers of the faithful , as Act. 8.15 . as John and Peter began it in Samaria ; and for the same effect , viz. that the Holy Ghost might fall upon them this day , and rest on them . They pray not in a sleight , overly formal way , but with an holy violence , to beset , and to take heaven by force , and bounce hard , with the greatest might for the greatest mercy , and with an united lively power for the large pourings out of the unction from on high upon them , Act. 1.14 . even untill the room , or house is ready to shake again . But after this ; there is some preparatory Sermon , or speech made ( by one that is able , and appointed thereto ) full of exhortation , as Act. 11.23 . Barnabas bid them with purpose of heart to cleave unto the Lord , and as in Nehem. 8 1. &c. the book of the Law was brought out and read in a most religious manner to all that could hear , both men and women , and all the peoples ears were attentive . V. 2 , 3. which Ezra opened in a Pulpit of wood where he stood for that purpose , v. 4.5 . And then blessed the Lord , and all the people , said , Amen , Amen , lifting up their hands . Verse 6. and besides Ezra , Joshua also , and Bani , and Sherebiah , Jamin , and others , &c. Vers. 7.8 . read in the book in the Law of God distinctly , and gave the sense , and caused the people to understand . So I say , it is fit that the book of Christs Law be at that time read openly , unto which he who preaches and exhorts , is principally appointed in a Pulpit of wood in the publike place , or elsewhere , which is as convenient for all peoples , men and women , that will come of all sorts to hear : For then the rules that the Church is gathered by , the grounds upon which they embody together , and the Gospel-order and fellowship of Saints according to Christs Law , are all laid open , proved and pressed , that it may appeare to all that heare and understand that they doe nothing without the Law of Christ , to which the peoples ears will be very attentive ( as we have experienced in some places already ) and such as have before ( through ignorance of this Gospel-order ) been enemies to it , and inveighed against it , and now came but to laugh at it , and to carry tales , and make scoffes , were ( upon such a day ) convinced by it , and inclined to it , enquired after it , being as it were dazled and amazed at the beauty of it , when it came to bee opened out of the Word , and to appear armed with argument of proof out of the Lawes of Jesus Christ ; and then they cryed , Amen , Amen , unto it , ( probatum est . ) But now after this is declared to all , what they doe , and why they do this which they are about to doe , their Rules , Reasons , Grounds , Script●res , and Proofs being produced and drawn up , as it were , into a compendium ; but so as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe lye obvious , and as much as may be beyond objection : Then the next thing that followes , is the Confession of Faith , begun by him who is appointed thereunto as the ablest to lead the way hitherto ; this brother besides gives an account of the worke of grace upon his heart , holding out at least some of his Experiences ( and such as are most usefull for such an Auditory ) 1 Pet. 3.15 . with sweetnesse and humility of spirit , so as thereby others may judge him laid upon the Foundation , and be in a regenerate state , and changed from darknesse into light , from death to life , from a state of nature into a state of grace , and to have indeed fellowship with the Father and the Sonne , 1 Joh. 1.7 . But I purpose to insist upon these particulars more at large in the Chapters that follow . But after this Brother hath delivered himselfe at large ( having the more liberty , because he leads , as it were , others , and declared his clear satisfaction and undoubted perswasion to walk in the way whereinto hee is now entring , as the very way of Christ appointed for beleevers to worship God in , & as the will of God , wherein he is confident upon a Scripture and Spiritual account that he pleases God : Then follows some others of the ablest of the Brethren , ( for herein care must bee had in publike , lest the weaknesse of a Brother give advantage to them without , to harden their hearts against the truth , and lest thereby Christ should suffer in his honour , and the Church in her happinesse ) I say , such Brethren as are ablest to speake , are appointed for that one day , being so publike : And these , as Jeshua , Bani , Sherebiah , Jamin , &c. read in the Scriptures the Law of Christ distinctly ; I mean , they lay down the Scriptures and grounds of their satisfaction and full perswasion to enter into this way ( as that which Jesus Christ our Law-giver hath laid out ) and they declare their sense and judgements , and then proceed as the former Brother did in rendring a reason of that lively hope which is in them , by Confession of faith , Experiences of the worke of Grace , and the like , declaring their cleaving to the Lord in this way with full purpose of heart . Thus as many as are appointed , and thought fit for that day , doe goe on one by one in order as they are set out , and possibly on this day but few ( as eight , or ten , or more , or lesse ) may be appointed , and in the number for the first ; because the worke is this day the most difficult , the most publike , and must be most especially regarded , and wisely and watchfully carried on . Besides ( as Ainsworth sayes ) the Church is small at first , a little graine of mustard-seed , which is the least of all seeds , Mat. 13.32 . and as Israel once was the fewest of all peoples , Deut. 77. Christ began but with two at first , and God hath promised to take them , but one of a City and two of a Tribe , Jer. 3.14 . and these are the poore , despised , contemptible ones of the world too for the most part , 1 Cor. 1.26 , 27 , 28. and it shal be said of Sion , Psal. 87.5 , 6. This , or that man was born there , so that not numbers are to bee expected ( or indeed to be desired ) at first , but rather to be a little stone cut without hands , and growing greater , and greater , and so a little one shal become a thousand . After they be gone thus far , some will have a formal Covenant in writing brought forth for these to subscribe , and so all others as they enter ; but a Covenant they have taken , and engagement made before , which may be will appear sufficient when wee come in the following Chapters to speake of the Covenant . But after all this is done , their names are taken together into the Register , Nehem. 7.5 . Act. 1.15 . upon Record ( against whom no exceptions could be made as before ) and these doe by prayer together give themselves up unto God , and one to another willingly , 2 Cor. 8.5 . to worship the Lord , and to walke together with him as a Church , and to serve him in all his will revealed to them , as such whom the Father hath picked out for that purpose , Jo● . 4 23. 1 Pet. 2 , 9. and to bee helpfull to one another in particular , and to the whole body in general , according to their duties mentioned in the Statute-book of Christ , which is alwayes to lye open before their eyes . And to conclude this busie day , they poure out prayers and praises in such a measure ▪ that as it was said of Israel , in Ezra 3.13 . when the Foundation of the Temple was laid , that they could not discerne the noise of the shout of joy , from the noise of weeping , both were so great : So here it may bee said , the Saints are so filled with praises , and with prayers , that the noise of the one can hardly be discerned from the noise of the other . And as upon the reading of the Law in Nehem. 13.13 . separation was presently practised from the mixed multitude , so that they separated from Israel all the mixed multitude ; so these are now a people no more to be reckoned among the Nations without , but such as are separated from the mixed multitude . As for other Brethren , and the Sisters which are to bee admitted , they doe make their Confession of Faith , and ( as wee have heard before ) declare their full satisfaction , and clear the worke of God upon their hearts by his Spirit in private ( I meane ) when these people thus enchurched●together ●together are alone by themselves , separate from the mixed multitude ) being now a Church in visible order . And their admission is most proper so , because the world should take no notice of their weaknesse in utterance or expression , or the like , whereby to upbraid them , and the truth . But this I purpose to speak to afterward ; in the mean time , I , and hundreds of the godly with me must needs be much offended at the practise of some that run preposterously into a way of fellowship without any rule laid downe , or any Law of Christ read and opened , upon which they embody together , clearing nothing of the way first , to give satisfaction to such as sit in darknesse to it ▪ but without any day of humiliation , or due preparation for this weighty worke , without any solemne prayers , ( and serious self-examinations ) on a sudden , in an hours warning or two , and in some place or other too that is unknowne to any but themselves , they write down their names together , choose officers , and all at once , and so in an houre or two's time , make up a Body , and call themselves a Church , and then all that will be joyned , must bee joyned to them that are thus jumbled together in darknesse , and in a most undecent and undue order ; but let them remember that in 1 Chron. 15.23 . The Lord made a breach upon them , for that they sought him not after the due order ; as Dike saith , The failing in a prescribed formality ( which some would think nothing , and that God regards not ) causes a breach upon them , instead of a blessing ; so precisely strict is God to require the most solemne order too in the most solemne Ordinances , and so quick-sighted a Judge he is in small prevarications in such cases . For as to goe and fetch the Arke , and to enquire of God at it , was an Ordinance of God , but to neglect the solemnity of carrying it , and to carry it in a Cart hurrying , and not on their shoulders , and to neglect to sanctifie themselves for that service , but to runne to it hand over head , was not Gods order : So also this Church-gathering , or uniting together into a Gospel Church-state is an undeniable and solemne Ordinance of God , and Law of Christ ; but to doe it without any seriousnesse , solemnity , or the like , hurrying , and rushing into it without due regard and heed , and neglecting prayers , fastings , holy conferences , and preparatory means appointed to season us , and sanctifie us , and qualifie us for this great duty , is doubtlesse a great offence to God , and I am sure none of his order . And what must we then expect ? beleeve it , a sore blow ; The Lord smote them ; it proved a sad day to them at last : and if this severity was but for failing in outward order , in carrying the Arke on a Cart ▪ O! then sure it will be a sad day to such as fail in that inward and spiritual order , with , and in which this great duty is to be performed , God will bee sought in a good order , as well as in a good Ordinance , or else he will deny his blessing . But I shall performe my promise , and so conclude this Chapter : there is a great deale of reason and order in it , to have the first solemne day when we are to embody and unite , performed in publike , in the times of the Churches peace and safety , and that those who are judged ( indeed ) able to speak ( without discredit to the Gospel , or the Church ) should make their speeches also in publick , in the bearing of all that will. First , Experience hath given it in as a great means to convince men of the way , such as upon that day have stepped out reason 1 of their shops , and spared an houre or two out of meer novelty ; why these have heard the way so laid open before them out of Scriptures ( and so proved and pressed from precepts and practise , that they have gone away with another spirit , and if not altogether , yet with Agrippa almost perswaded . now they have not such an opportunity when you doe clandestinely and closely embody together : Christ went often into the Synagogues to convince the Jewes , and to reprove the Scribes and Pharisees , he was sure to finde them there , and he would lose no opportunity : So he disputed with the Doctors in the Temple , and put them to silence , for he would goe to them where hee knew they would bee , seeing they would not come to him . Thus Act. 18.28 . this is the eminent character of Apollos that he mightily convinced the Jewes , and that publickly , shewing by Scriptures , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee confuted them over and over , and quite non-plussed them , and for the greater honour to the truth and himselfe ( as a servant to the truth ) hee did this publickly , saith the Text ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that is ▪ in the company of multitudes of them , in the midst of great Congregations he convinced them ; and the Lord is said openly in a great publike appearance that he shall come to convince all the ungodly of all their ungodly deeds , and of all their hard speeches , which he shall doe with a vengeance ; and that will be more then if it were done in a corner , viz. to do it openly . So certainly this is a fit opportunity to bee in publike for this purpose , and to cast the net in where the most Fish meet together . Secondly , This would stop the wide mouths of many , and prevent the scandals which are raised by reason of secret and reason 2 close embodying together ; many ( and such as are godly too ) be ready to censure such practises , as if they were ashamed to bee seen , as Joh. 3.19 . This is their condemnation , they loved darknesse rather then light , because their deeds were evill . Popish Religion was laid in darknesse , and lives in it , unlesse it be under bastard lights , as candles , and such as are of mens make . Tenebri●nes Papistae male sibi conscii , aeternum atri & tetri , &c. and so doth all the false . Truth is hurt , and cannot helpe her selfe , when she is kept a close prisoner and immured up ; and when shee is not let out to speake for her selfe , men are apt to take for truth what is spoken against her ; therefore it is that Peter cals so upon us , 1 Pet. 2.12 . to have us come abroad , and be seen among men , that by our good workes , we might stop their mouths that speake against us as evill doers . This would remove many scandals which men raise , as if we were of a false faith , and all erroneous persons , and a company of Hypocrites , and Pharisees , and the like : would we but appear in publike upon that day of embodying , whereby all men may hear our Creed , and the Evidences of Gods gracious works upon our hearts , and some signs of our onenesse with Christ ; and then the world will beleeve , Joh. 17.21.23 . Thirdly , It is much for the credit of the Gospel , and for the reason 3 praise of Zion , that her beauty appears in publike , and her amiable beams shine abroad . Beauty loves to be seen ; the Sunne hath the more honour and praise , and esteem , by how much the more he shines abroad , and about ; and the Church is ( in these dayes ) to look forth as the morning , Cant. 6.10 . bright , beauteous , lightsome , and welcome ( after the darke night of Antichristian ignorance , and error , which we have been so long under . ) Now shee is to arise in publike , and to be seen by all , and in an ascending light from year to year ; from one administration to another , till it be perfect day , Prov. 4.18 . and high-noon , Cant. 1.7 . and every yeere there shall be more light then in the former , Eph. 3.3 , 4. Veniente perfecto evacuatur imperfectum ) for it is not an evening , but a morning light , Isa. 58.8 . and then follows , Faire as the Moon , in Heb. Lebanah , shining bright , to shew when she appears thus in publike ( as the morning ) she appears in pulchritude , to the admiration of all others ( as in Verse 9. before . ) Thus Ezek. 16.14 . Thy renowne went forth among the heathen for thy beauty , &c. Clear as the Sunne , and terrible as an Army with Banners , i. e. then , when shee appears and looks forth in publike abroad , as the morning ; O what a terror is shee to all the enemies of truth ! when they see Saints in a good array , ranke , and order , to march together in one body , all armed with the Armor of God , and under one Captaine of their salvation , against one and the same enemy . This is the benefit of appearing in publike , and it addes much to the name of Christ , and to the glory of the Church . See but Act. 5.13 . when the Saints came forth into a publike place , viz. Solomons Porch ; O what honour they had by it ! in that little time , saith the Text , The people magnified them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honoured them , and the way which they were in . Doubtlesse might Christians in primitive times have had their liberty , they would alwayes have been in publike . Fourthly , It answers the Rule most , to appear in publike reason 4 upon that day , and in that duty ; It is most coming up to Christs Commands , see Mat. 10.27 . What I tell you ( whether concerning Doctrine or Discipline ) speake abroad in the open light , preach it on the house-tops , that is , in the most patent and publike places ; teaching them to observe whatsoever I have commanded you , Matth. 28.20 . thus Wisdome sends forth her Maidens to cry and call in the open streets , and in the most publike places of the City where is greatest resort , Prov. 9.3 . and Christ tells his Disciples in Mark 4.22 . there was not any thing kept in secret , but that it should come abroad . Fifthly , This publike appearance would be most answer reason 5 able to Christs practise ; yea and his Apostles and Saints too in the primitive times ( though then dangerous ; ) see what Christ saith , Joh. 18.20 . I spake openly to the world , I ever taught in the Synagogues and in the Temple , whither the Jews alwayes resort , and in secret have I said nothing . So Act. 20.20 . I kept backe nothing , saith Paul , that was profitable unto you , but have shewed you , and taught you publikely . Thus the Church of Ephesus was brought out into publike too sometimes . reason 6 Sixtly , This publike practise , and uniting together , is more answerable to the worke it selfe ( being a worke of light ) and therefore it ought to bee done in light , and openly , for veritas abscondi erubescit , Joh. 3.21 . He that doth truth , cometh into the light , that his deeds may be manifest , that they are wrought of God ( saith Christ , who is Light. ) that is , all as from God , and for God ; such are neither ashamed of their principle , nor of their end , & quoad fontem & quoad finem , saith Aug. in loc . The honest Tradesman is content his Wares should be carried to the street-door from the dim shop-board . It is for Heresie to hide it selfe , saies Hall ; And for Antichristianisme , and false Wares to loath the light , they are Bats and Owles that love not to be seen . But let us walk as children of light , Eph. 5.8.11 . It is said of John Frith Martyr , that when the Archbishops man would have let him gone away , and escaped ; saith he , no ; If you goe to Croyden , and tell the Bishop that you have lost Frith , I will follow as fast as ever I can , and tell him , I have found Frith again , and would deliver my self into his hands ; for what do ye think , that I am afraid to declare my opinion before the Bishops in a manifest truth , or to come into publike ? no! — reason 7 Seventhly , I shall adde one reason more to this , and that is the Incouragements which others would hereby have to joyn in that fellowship ; for the publike appearance of the Christians in Solomons Porch , Act. 5.12 . was very attractive as in V. 14. Beleevers were the more added to the Lord , multitudes both of men and women . So that the Church lost nothing , but got much by it , whilst Clandestine embodying discourages many , &c. It must needs be so , that when people come to see such an amiablenesse and excellency in this way of Christ above all other wayes , and how the Beloved is in this Church - state the best of all beloveds , carrying away the Banner from ten thousands , and that his presence is most familiarly and ravishingly in these Gardens enclosed ( and this appeares to be promised and proved out of Scriptures ; ) I say it must needs bee , that their bowels will earne after these wayes , and to live in these Gardens , when they know what the way is ( as when the Daughters of Sion did ask first ( of Christ ) what is he ? Cant. 5.9 . And then ( when they heard how he excelled ) the next question is , Cant. 6.1 . O , where is he ? whether is be gone ? &c. ) So when they hear what this way is , the next question will be , O , where is it ? how shall we get in ? tell us , that we may seek him with thee ; that we may partake of these priviledges with you : And they shall say , We will go with you , for we have heard , that God is with you , Zach. 8.23 . Many Reasons more I might adde hereto , and produce more Scriptures to confirm and strengthen this Exhortation of appearing in publick upon that day especially , ( sed sat sapienti . ) In a word , If you do these things , shew thy self to the world , John 7.3 . Let all men see and observe how sweetly your practise agrees with Christs Precept , and this way with his Word ; till which time , men surmize much evil of you and your opinion , and think you are without warrant , and walk by fancy , not by faith . As if a man , who never saw any dance in his life , should see a company in a field ( whilest he is afar off ) and before he can hear any musick ) he thinks them mad , wonders what they mean to skip about so ; but when he is come nigh , and hears the melody of the musick , and observes their dancing , and how they agree , both in time and order , with the tune of the musicks , he then admires on the other side ; changes his former thoughts and judgement of them , and now is much taken and delighted with them , and marks with much affection the agreement of the foot to the tune , and could attempt to enter in , and be one amongst them , were he but fit for it ; and yet he can hardly forbear . So it is , that the vulgar and ordinary sort of people ( such as are most strangers to this way of the Gospel ) may think you mad , and wonder what you mean , to separate from their Parish wayes , to joyn in fellowship in this orderly way ; till they come to see how it doth agree with the Word and Spirit ; and then they cannot but with much content observe the Order , and minde the Word , and this way together , to agree most sweetly ; and then they wish to be in the number of them whose practise appears so home to the precepts and practise of Christ , and Saints in primitive times . And that this sweet order and agreement might be the more observed and asserted , I do heartily wish , for the honor of him , whom I serve , that there may be no more Chamber-embodyings , but openly to all , for the conviction of many , especially now in the time of the Churches tranquillity and liberty . And let this be done by them in due order and solemnity , answerable to the weight of the Ordinance ; and then they shall grow up in all things in Jesus Christ their head , from whom the whole body fitly joyned together , and compacted by that which every joynt supplieth , according to the effectual working in the measure of every part , shall make increase of the Body , Eph. 4.15 , 16. And in whom all the building fitly framed together , shall grow up an holy Temple in the Lord , Eph. 2.21 . CHAP. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beith . The Church thus constituted , takes in Members , and of their Admission , upon clear Testimony ; and without dipping , or tying to Forms or Judgements . THe Church thus orderly gathered and united together , do receive in Members , as Acts 2.41 . & 5.13 . & 9.26 . Now in their Admission , we must consider , First , the Power that takes them in ; and then secondly , the Persons that are taken in . First , The power is the Churches , not the Elders or Officers , as some would assert ; to which I cannot assent , because that the Keyes were given to the Church , and left with them , Mat. 16.19 . John 20.23 . And whom ye receive , shall be received ; whom ye loose ( or give liberty to ) shall be loosed ; and whom ye restrain , shall be restrained : The words are read in the plural number , in John 20. and in Matth. 16. spoken to Peter , as the Representative of the rest of the Disciples , and in the room of the whole Church , as appears from Vers. 15. and 20. where he speaks to all ; and we finde the Church ever took this Power in the places before mentioned . So Acts 9.26 , &c. and in Revel . 2.2 . saith the Lord to the Church of Ephesus , Thou tryest ( or examinest ) them which say , they are Apostles , and are not , and hast found them liers . Now as Perkins upon the place sayes , Christ gave every one of the seven Churches ( and so Ephesus as well as any other ) power and authority , to take in , or keep out , or cast out obstinate sinners from partaking with them in their spiritual and special priviledges , else he would not have commended them for executing this Power . Doctor Ames in his Medul . Theol. lib. 1. cap. 37. sect . 6. saith , Potestas ( quoad jus ) pertinet ad ecclesiam illam in communi , pertinet enim ad illos ejicere , & pertinet ad illos admittere , &c. The power by right is the Churches in common , for it belongs to them to cast out , and to admit Members , &c. this is most certain . And Mr. Dudly Fenner de Sacr. Theol. l. 7. p. 277 , 278. affirms , for affairs that concern the whole body , and matters of publick moment , that they are to be done in the Assembly , by the authority of the whole Church ; and if the people have any thing to offer , or any thing to object , or exhort , or counsel , they have their liberty ; and after that , the matters are to be determined , when they have been heard to speak all they can , and have given their consent . Now I say , Officers have not the power to admit or exclude , ( Clave non errante , ) for as Acts 15.22 . It pleased the Apostles and Elders , with the whole Church , &c. The whole Church had the knowledge of it , the voting in it , and consenting to it ; the Elders neither had , nor have any absolute power in themselves , and therefore can do nothing on their own heads , that concerns the whole , as hath been spoken in Cap. 8. of the first Book , and is like to be at large discussed in the third Book . The Church hath the power and authority positively seated in her ; ( ●ui inest virtus & authoritas essentialiter & necessario , ) which she may execute by her self ( which is always best and safest ) or by her servants that derive it from her . ( Quibus inest contingenter , & accidentaliter & minus principaliter , sayes Dr. Whitaker de Cavil . q. 5. p. 178 , 179. ) Now if by her servants , as from her ; then let the Church be sure to set orders and limits for her officers , in the execution of their derived or borrowed power ; that they may know they are but servants , and not masters , and are to be ordered by the Church , not to order the Church . For all are yours , saith the Apostle to the Church of Corinth , all , whether Paul , Apollo's , or Cephas , all yours to serve you . Now in this sence , we consent to a derivative power in Officers ( if need be ) to prepare matters for the Churches judgement ; and they may make way ready for the admission of Members , as by inquiring into their lives , questioning with the persons , propounding them to the Church , and the like ; but neither by taking any in , nor putting any by , nor the like ; for that Power is absolutely in the Body to admit , and judge fit : Thus * Cyprian Epistolarum , lib. 1. epist. 3. And I am much mistaken , if Master Hooker grants not as much in his Survey of Church-Discipline , Part. 3. chap. 1. but whether he does or no , that is all one to me ; the thing is proved . 2. The Persons to be admitted , or taken in , are chiefly to lie under consideration , which are men or women . Wherein ( as Mr. Hooker hath it ) two things are to be attended . 1. What is to be done before . 2. What in their admission . First , What is to be done before . The person ( or persons ) that does earnestly desire to be admitted , makes his desire known to the Elder , or some Officer or Brother , who acquaints the Church therewith ; then order is given to take his name into the first Record , among those that have been propounded for admission ; and the person is desired to come on another day : In the mean time the Church gives order to some Officers or others , to inquire strictly , and to inform the Church carefully and honestly of the persons life , the uprightness of his conversation ; his carriage to them without , and to them within , at home and abroad ; and what report he hath among those that fear the Lord : As also to deal with the said person at some time , by conference and questions , and to gather what he can of his knowledge and acquaintance in the things of God. For the hottest Presbyterians , Mr. Rutherford himself admits of this , That they ought to be neither scandalous nor ignorant ; wherefore a searching enquiry must be made of them . Now , I confess , I cannot finde this work ( with the New England Brethren ) to be onely the Elders , and those that do it , to entrench upon the place of the Elders ; but such as the Church appoints thereunto , have a sufficient call , and do but their duty therein . Now the day appointed being come , and nothing appears scandalous , or sufficient ( to the Church ) to keep him off any longer ( after this sufficient time of information ) he is then called in to be admitted . But some may say , before I step further ; stay Sir. Quest. What is it you count sufficient to keep one off ? Answ. This hath been at large discussed in the former Book , Chapter 5. But in a word , If he lives in any known sin , either in commissions of evil , or omissions of his known duty , and makes this his practise : Why , he professes himself ( sayes Mr. Hooker ) thereby , not free to submit to the Laws of Christ , nor fit to be his subject , nor to enjoy the priviledges of his Kingdom ; not obeying the Authority of his Scepter . Nay , by such a sinful life ( in case he had crept into the Church ) he did enough to be cast out again . Secondly , what is to be done now in admitting them ? The Church appoints whom to speak , ( who is usually the Pastor ) as the mouth of the Church ; and this the rather to restrin the wantonness and pride ( as Mr. Hooker hath it ) of some mens spirits , which are ready to impede the progress , and profit of Gods ordinance in admitting Members , by asking many nice , indirect , and unprofitable questions , or the like : Now for orders sake , and the peace of the Church , when they have appointed whom to speak for the Church ; the person ( formerly propounded , enquired of , and now to be admitted ) is called in : His name is called , and prayer made for direction from above , that they might have a discerning spirit in this great work , to put the Lords difference , between holy and unholy , sheep and goats ; and remembring promises made , as in such cases : This done , the person to be admitted doth express his earnest desire of entring ; and so is to be received upon a threefold Testimony , Negative and Affirmative . The first is , When he is propounded , and no body can object against the person propounded ; which is desired of any that can , and upon what grounds . For Acts 9.26 . though Paul assayed to joyn himself to the Church , yet so long as the Disciples were afraid of him , and did question him , and were in doubt of him , he was not received . Wherefore he is propounded to them all , to know who can object any thing ; as Mr. Dudley Fenner said before . But further , 2. Another testimony of him , is from others ; who can give him a testimony upon their own knowledge ; and for how long ? if there be any Church-member ( whose testimony is most valid ) can so do , it will do well ) , as Rom. 16.1 . Col. 4.12 , 13. whose testimonies are many times writ down , and upon record , for future use , if need be . Or else , such as testifie from the mouths of others ; as those that the Church sent out to enquire of him , giving in their best information , and experience of the person ; and this faithfully , and especially touching his unblameableness in conversation , as much as may be . But , 3. For a further and fuller , and most satisfactory testimony ; that comes from within ; the person to be admitted , being desired for the Churches satisfaction , to make an account of his faith , and of the work of grace upon his heart , he does so , ( as we have said before , and shall show in the next Chapters what manner of confessions are made , or experiences produced . ) But now , if enough be not spoken to the satisfaction of all , he that hath any doubts , doth ask some question for his satisfaction ; and none can deny that liberty : Now this testimony is for the most part , most sweet and useful indeed , and deserves to be registred . Some of the most special that I have met with , and written down , I shall instance in , in the Chapters following ; and often times from a gracious heart , they come undeniably before they have done : Although we grant that some are very imperfect in utterance , and cannot express themselves so well as others , that it may be are ( most ) gracious , precious Christians . Then one of these ways we take ; either to get what we can from them , by asking them some easie questions , and that discreetly too ; and yet such as are useful for that season , and so receiving such broken and imperfect answers as they give ; though they be but words dropping sweetness , and savoring of grace , yet put together , may make weight , and will signifie something well-spelled . I remember once in Dublin , a sister ( propounded to be admitted , as before ) was thus quaeried with , by the Churches appointment , and answering at first very fearfully , and uncertainly ; so that some were unsatisfied , and desired that she might be past by for this present , till the next meeting , ( not daring to put her by , because she was an approved godly Christian in life . ) But when she heard this , she burst out into tears bitterly , before the Church , and amongst many other words , which argued a broken heart , Sir , saith she , to me then present , it was but the last Lords day , saith she , you , preaching over the water , said , Christ called us freely , without any such qualifications first ; and that he said , Joh. 6. that those that come to him , he would in no wise put by , and upon these promises I am come ; the Word hath called me , and Christ hath called me , and bid me come , and I must come , without any worthiness in my self ; and shall I now be put by ? — With that ( poor heart ! ) her passage was stopt with tears for a while , which drew tears from the tender hearts of divers in the Church , who observed a great deal of grace , thorough these weeping words ; and yet her bold challenge of the promise , and of an interest in the Church ( Christs Body ) upon as free account ( without any formal qualifications ) as she had an interest in Christ the Head , having the like call , &c. ( though there might be a mistake in such an apprehension , ) for qualifications are requisite in this external union that are not in the internal , we must take Christ on his terms , and the Church on hers ; yet ( I say ) as when the Sun shines through a watry cloud , so she appeared gracious and amiable in the eye of the Church , and upon debate , her love , faith , zeal , obedience , and grace , appearing to the satisfaction of all , this tender soul was received . I remember Master Fenner in his Sermon called Christs Alarum to sinners , mentions a story of Demosthenes , That when a man came and told him how a Neighbor had abused him , and beaten him , uttering it coldly and carelesly , and spoke it , as if he dreamed ; Demosthenes answered the man , That he could not believe it . No! saith the man ! in a passion ! do you not ! why he took me thus , and held me here , and struck me thus and thus ! ( the man acting it now zealously , &c. ) And do ye not ( saith he ) call this beating ? will you not believe it ? yes , saith Demosthenes , now I believe thee ; for now thou speakest , as if it were so indeed . So many will hardly believe any to be a Christian , but such as can word it well , and speak , and act zealously ; but let them take heed of grieving tender hearts , in expecting too much from them , after the formal way of speaking , least they should send any away , that keep not touch to their fancy and form . For as Dell saith , and it is true ; It is a most pestilent doctrine to make things necessary that are not so ; for God regards not the form , time , or circumstances of such things ( as to him ) but they are left to us to be used according to the wisdom and discretion of the Church , without tyes upon the spirits of any . It is not the form , but the faith , nor the appearance , but the power of godliness , which we are to eye and own , and which God does eye and own . In the mean time , seeing the Church , whilst she is with men , and dwells with flesh and blood , must use some external rites ( which are not absolutely necessary , by which the Church is nothing sanctified nor satisfied ) and things meerly of outward order and decency . Yet let her be sure to observe these rules . 1. To order none of them , as of necessity , or as if they were enough to take in , or keep out any ; and 2. Let all be done in the wisdom of grace , and by the discretion and direction of the Spirit ; and Thirdly , To do all for peace and pieties sake , for order and edification . And Fourthly , Let all be done in deep love , and with sweetnesse of spirit in meeknesse and humility , without rashnesse or roughnesse . These things observed , such a forme as wee before spake of , will not keep a good Christian out of the Church , who is more to eye the substance then the circumstance . But of this more hereafter . Secondly , Or if any is to be admitted that is very unable to speake in publike ( I mean ) in the Church , as some Maids , and others that are bashful , ( or the like . ) Then the Church chooses out some whom she sees fit , against the next Assembly to take in private the account of Faith , the evidences of Gods worke of grace upon his or her heart , which they either take in writing , and bring in into the Church , or else ( which is most approved ) when that person is to be admitted , they doe declare by word of mouth , whilst some easie questions are ( notwithstanding ) asked of him ( or her ) for the Churches satisfaction , and for the confirmation of what was before delivered in private to the brethren ; and then declaring his ( or her ) clear satisfaction in , and full perswasion of this way of Christ , the party withdraws untill it be debated ; and when all consent to his admittance , and all objections and scruples are answered , and every one declares his consent to accept of him into fellowship with them by some token or other ; the person is called in againe , and the Pastor ( most ordinarily ) or whom the Church appoints in his absence to receive him with the right hand of fellowship in the name of the whole Church , using a short Exhortation , and requiring some resolution ( which is often done by a formal Covenant ) from him to cleave close unto the Lord in this way , and to his utmost power to walk as becometh his calling , & the Faith which he professes in all the Rules of the Gospel , and under all the Lawes of Jesus Christ , which are , or shall bee manifested unto him ; After admission , as they end with prayer and praise● , so the persons or person now ( newly ) admitted , must be mentioned , especially to the Lord. If any before I goe further , should aske me , why wee are so strict to have a threefold testimony for all we admit ; it is to keep out scandalous and ignorant persons ( as much as we can ) which makes us so strict ; and yet we are very tender ( as I told you before ) of tying any to a forme , or of putting any by that we can judge truly godly . Mr. Rutherford in his Right of Presbyteries , Lib. 2. pag. 296. requires , Profession to be of that nature , that it may notifie to the Church that there is ( indeed ) saving faith in the soules of such as professe , and that they be invisible Saints who desire to joyne themselves members to a visible Church . Therefore it is , the Church is bound to have her eyes in her head , and in an orderly way ( as Mr. Hooker saith ) to informe her selfe ( as fully as she can ) of the fitnesse of them that she takes in , lest she break the Laws of Christ , and bring a scandal upon the order of the Gospel . Obj. In receiving women you will have them ( that are able to doe it ) to make their account of Faith , and give out some experience of saving grace on their souls , and so to speak in the Church ; which the Apostle forbids , 1 Cor. 14. Answ. Though we shall speak to that more hereafter , yet at present I answer onely thus ; That women are forbid to speak by way of Teaching , or Ruling in the Church , but they are not forbid to speak , when it is in obedience , and subjection to the Church ( for this suits with their sexes ) as in this case to give account of faith , or the like , to answer to any questions that the Church asks , or the like ; But I shall answer to this at large afterward , because it is so much opposed . Quest. What if wee bee to receive a member of another Church ? Answ. First , He must make it appeare that he is so , and then Secondly , That hee hath liberty from them to joyn with you , and is free from any Church-censure , and so Thirdly , He must have the Testimony of a Church of Christ , which will be sufficient to recommend him , unlesse there be any suspicion of the person ; and then for the Churches satisfaction , several questions may bee propounded : but be sure he hath a recommendation from the Church , or at least some Church-members , or other , as can upon their owne knowledge testifie for him so ; 2 Cor. 8.18 . The brother whose praise is through all the Churches , and so Rom. 16.1 . Col. 4.13 . Eph. 6.21 . The Disciples were very cautious of Paul , and would not admit him , Act. 19.27 . till Barnabas did bear a testimony to him , which is very large , and so exiled the jealousies and fears that they before had of him . Thus the Church is to seek such satisfaction as suits with the rule of Christ , of all that are admitted ; and must require ( therefore ) some report of the worke of God in them , and of the frame of their Spirits t●wards him , as hath been said before ; unlesse they bee members of other Churches , recommended by a full , and satisfactory testimony from a true Church of Christ. But before I conclude this Chapter , there bee one or two grand Objections to answer . Object . First , But you take in members such as you judge godly , without baptizing them , which the Apostles never did in primitive times , but first baptised , then admitted . Answ. First , Those that were baptized , as Act. 2.41 . and 8.12 . &c. before admitted , were such as never were before baptised ; but those members which we admit , have been baptized already , which is but once to be administred , and never to bee repeated ; because of the stability of the Covenant of grace , and his gifts and calling are without repentance , and there is but one Faith , one Baptisme , Eph. 4. and by this , configuramur morti Christi , now Christ dyed but once , and this is our initiation too . Now I say , such have been baptized already , and they must not be baptized againe . And for this , see Euseb. Eccl. Hist. Lib. 7. cap. 8. Perkin . 1. Vol. p. 75. cap. 34. August . lib. 3. cap. 2. contra Petil. Secondly , But in Act. 19.4 , 5. we hear of some Disciples baptized again . Answ. First , Because they were before washed indeed , but answer 1 not baptized , but onely to Johns washing , Vers. 3. that is , first in Johns name , which was not Christs institution , and therefore none of his ; Hence it is in Vers. 5. they were baptized now in the name of Jesus Christ ; but those members wee admit , have been baptized in the name of Jesus Christ ; and then , Secondly , The Holy Ghost had not yet fallen on them in answer 2 Vers. 2. We have not so much as heard whether there bee any Holy Ghost ; much lesse enjoyed it , and therefore they were baptized now in Christs name for to receive the Spirit . Vers. 5 , 6. or the inward baptisme , with the outward ; but now we admit no members , but such as we verily beleeve , and judge to have been baptized into Christ , and so indeed dead and buried with him in baptisme , and such as have the inward baptisme of fire , and the Holy Ghost , which is the substance and thing signified . Thirdly , This baptisme , or washing of John , was to fore-run Christ. Vers. 4. That they should beleeve on him which should come after him . But the baptisme that Christ hath instituted is , to beleeve Christ is already come , dead , and buried , rose , and ascended , and therefore of another nature : for John , who baptised Christ , was baptised by Christ , and with Christs baptisme ; the fore-running administration was ( as Johns ) passed away , in the Apostles daies , which when the Disciples heard and understood , they were baptised with Christs Ordinance . Vers. 5. Object . 3. But we doe not account that baptisme , which you were baptised with any thing , and therefore we intend not a baptising againe ( for that we abhor , say some godly people ) but we beleeve that baptisme ( you so call ) to be none , and therefore would have you baptised , before admitted ▪ Answ. Baptisme is Baptisme ( though corruptly administred ; and should we grant you a graine too much , yet too little to make you weight , that we when Infants were undue subjects , yet ) the want of due order makes not the Ordinance no Ordinance , no more then the preaching the Word to such as doe not hear , or understand it , makes the Word to bee no Word . If they had the essentials of baptisme they had enough , and need not , nay must not ( de nov● ) take it up againe . The substance will stand without the circumstance or ceremony . Now who can deny but the godly have had the essentials of Baptisme , viz. matter and forme ( materia vel est remota , vel proxima ) the matter is the water ( generally ) but the washing ( especially . ) The forme ( without speaking de modo ) is the baptising them in , or into the name of the Father , of the Son , and of of the Holy Ghost . Now the godly have had this matter and this forme in their baptisme ; therefore were baptized . But still you say , you were not fit subjects ; what then ? is therefore the Ordinance no Ordinance ? Suppose my glove were put upon a childs hand , would it therefore follow that it is no glove , because it is not the childs glove , and fits not the childs hand ; nay surely , so long as there is the matter and the forme of the glove it is a glove ; but Object . Fourthly , You were not dipped in the water , which is the right baptizing . Answ. First , It is true , the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) doth signifie to dip ; we say with Beza out of Matth. 3.13 . to dip , not to dive over head and ears ; but to dip , as in Num. 19.18 . Ruth 2.14 . 1 Sam. 14.27 . Deut. 33.24 . non per modum immersionis sed effusionis ; that is not to drowne , throw downe , dive all over , keep under water , but onely to dip ; And Secondly , The word signifies to wash also , and so is used in Scripture , Luke 11.38 . the very word there wash is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptize or dip ; Now Thirdly , Washing is the maine thing meant by the institution of this Ordinance of baptisme of water , ad corporis ●blutionem non modo per immersionem verum etiam per aspersionem vel effusionem aquae . Thus Heb. 10.22 . Let us draw neer to God with a true heart in full assurance of faith , having our hearts sprinkled ( i. e. with the inward thing signified viz. the blood of Saints ) and our bodies washed ( i. e. with the outward thing signifying ) with pure water , there you have it expressely in the terms of sprinkling and washing ; as also in Ezek. 36.25 . I will sprinkle clean water upon you . So the Apostle points at this , 1 Pet. 3.21 . and as Mr. Hooker observes in 2 Chap. 3. Part of Church Discipline , God is said to save us by the washing of the new birth , and the renewing of the Holy Ghost , which is said to be powred out upon us , Eph. 5.26 . Tit. 3.5 , 6. following the resemblance of water powred out in the washing of baptisme which brings me to the fourth thing . Fourthly , Consider , how we are baptized by the Holy Ghost ; so are we to be ( ad proportionem & similitudinem ) by the water , Act. 1.5 . but we are not dived or drowned ( as yet ) into the Holy Ghost ; but onely the Spirit is powred upon us ( as yet ) guttatim as it were ) Act. 2.33 . and 11.15 it falls on us , we fall not into it , although it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now we are baptized by the Spirit , when that is applied to us first , and administred upon us . So that baptisme may be by sprinkling , or powring water on ; and diving or plunging over head and ears in baptisme is not necessary ; and being a forme , one is of as much force and as significant as the other , and all is left to liberty . For the casting water on the body resembles the nature of burial ( as sense will suggest in casting the mold and dust upon the dead ) as well the diving of the body into the water resembles the casting of the body into the dust , and so the powring on of water , the powring on of the Spirit , or the sprinkling of it , the sprinkling of Christs blood to wash , &c. so that this is left to liberty to doe that which is most orderly , useful , and significant , whether to sprinkle , powre on , dip or dive ; and indeed ( I dare not deny my judgement to reach thus far for dipping above the other formes of sprinkling or powring , that were it as orderly in our Church , and used , and no offence to weake souls ; I should sooner be induced to dip one that was never before baptised , then to sprinkle one ; for to me it would be more significant , and full , and pregnant with former practises ; but all is one , and signifies the same thing , and is of the same use ; what need we jangle about Colours ? object 5 Fifthly , But you were baptised by a corrupt , and unlawfull administrator before ? Answ. Suppose that should be granted also ( which we may choose whether we wil or no ; for I am perswaded , many godly were baptised by such as were orderly sent forth ) but I say grant this , yet his corrupt hand , or foule fingers , doth not null the Ordinance , and make it no baptisme , a jewell , though in a foule sinke , ( an unfit place for it ) yet is as much a jewell ( in its self ) as if it were in a silver Cabinet ; Baptismus datus a meliori , non est melior , quia efficaciam ex merito & spiritu Christi , non alterius . Secondly , Let such dear Friends whom I highly prize and have in my heart ( and yet ( as yet ) cannot be of that judgement with them , till a positive warrant for it in the word ) I say , let them but consider , this latter baptisme of theirs will be found guilty on the same grounds , they charge ours , viz. unlawfully administred , or by an unlawfull administrator , or one not lawfully called to it . Some doe it as if they had extraordinary warrant for it ( whilst extraordinary officers had their Call and Commission immediately from heaven , which they cannot prove ; but we can prove they are ceased . ) Others doe it upon their own private motion , and meer supposition that any gifted brother , or ordinary disciple , that by his gifts and instruction hath won any to this opinion , hee may baptize him , and so make him sure ; but if so , why did Christ ordain officers , and set them in his Church for this purpose , and no man , saith the Apostle , taketh this honour to himselfe , but he that is called of God. Indeed , I did much wonder at the boldnesse of one in Dublin to doe this , and yet knowne to be a man of a most dissolute carriage and conversation , for cursing , and swearing , and blaspheming , ( saying , A pox upon all Ordinances , and Formes , and he would downe with them , and the Devil take prayers ) in such desperate wayes as would make an honest mans heart ake ; and a man of a most malicious spirit , studying to doe mischiefe , as indeed most of that judgement there are , to all , that are not over head and ears in with them in their opinion : thereby they bring a very great scandal upon the Gospel , and hereby they make many enemies to the way they are in , as if it could not bee of God ; but these things are their shame , the Lord humble them for it , for in these things they exceed all others of that practise that ever I met with ; whilst many of that judgement here in London , & other places , may be set for eminent examples ( both to them at Dublin , and us here ) of sweetnesse , patience , humility , obedience , self-denial , and love , even to all Saints ; and indeed such in whom my soule much rejoyces , and hath been much refreshed ; but I do not finde what lawfull call they have , that do administer this Ordinance of Baptisme ( anew ) to any . And it is not the purse of a True-man in the hands of a Thiefe , that makes the Thiefe a True-man . But In the last place , to bring up the Reare , and so all judgements into one ( that is in the Spirit . ) Sure none can deny but those truly spirituallized in Christ Jesus , have the efficacy of baptisme , though they were baptised in their infancy , which is a Spiritu sancto ; the inward worke with the outward washing , the inward grace and baptisme of the Spirit within , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.6 . an insition or incorporation into Christ himselfe . Now what can we desire but this in any member , that is to be admitted ; so that grant there were many failings in the outward administration , as long as we see so good successe , and such a blessing with it ( though much might be omitted in the outward order of it , which might make us judge ( therefore ) the Ordinance the lesse useful , and more uneffectual ) but I say , as long as we finde the fruit and effect of baptisme to follow this Ordinance in a lively manner upon their soules , we are satisfied . This covers all former failings , and the outward is swallowed up in the inward , which is that , that we account qualifies them , and us ▪ and fits them and all , for orderly admission ; and not the outward dipping , which many make , and call ▪ their fundamental Ordinance , without which ( they say ) they must have no communion with us , though wee bee ever so holy or godly . Oh , I fear ! such set up the Forme too much , and make as meer an Idol of that , as others doe ( or did ) of Infant-baptisme by attributing to that very empty signe ( nothing in its selfe , Circumcision is nothing , nor uncircumcision , but a new creature in Christ , Gal. 5. ) what is only to be attributed to Christs baptisme of the Spirit , and to his power ( and powring out ) from on high . And lest I should be thought to censure too severely , I shall insert a Letter which was sent to some members of the Church at Dublin ( with whom I walked there ; ) to some few members that those of Waterford held private correspondence with , on purpose to break us , which they both threatned ( by the Captaine that brought it ) and endeavoured by instruments , which they had a● worke on purpose in private places with those members to whom they writ this Letter , which was indeed of dangerous consequence , and did much mischief in the body , and made a sore rent at first from us by some , whose judgement were blinded , though ( blessed be our God that keeps us night and day ) the little Foxes were catched , and could not root us up , and all the effect was to draw that party from us ( a great mercy to us ) who were so rigid in judgement against us , who did lamentably raile upon us , and cruelly afflict and wrong us , that would not run rashly with them into that way : But as Paul said of Jannes and Jambres , their madnesse is made to appear to all . A Letter from Waterford . The Church of Christ in Waterford , walking in the faith and order of the Gospel , do wish all grace and peace to the Saints in Dublin . Beloved Friends , WE hearing that there were many of you that do not onely beleeve , but have professedly put on the Lord Jesus Christ by * Baptisme , did think it our duty in the bowels of love to enquire of your estate ; and we hear that you doe not walke up orderly together , but are joyned in fellowship with such as do fundamentally differ in judgement and practise ; to wit , such as agree not with you about the true state of a visible Church , nor the fundamental Ordinances thereof . Now the Prophet saith , Can two walk together except they are agreed ? but that we may manifest to you , beloved , that wee have a ground and occasion of griefe , and offence at your so walking , as we shall make appeare from cleare sight of Scripture . Consider the Commission in that of Mat. 28 . 19.20.* where Christ layeth down an order that is binding , which is this , That they should teach all Nations baptising them , teaching them to observe whatsoever he had commanded them , ( ye see here is an orderly way commended to teach to the Nations ; ) secondly , to baptise such as are taught ; and thirdly , to teach such as are baptised , to observe whatsoever Christ had commanded ; that is , as we understand , all the Laws of Gods house , the baptised person is to submit unto , and by the Ministers taught the observation of , and this Order is binding . And secondly , It appears the Apostles did so understand the Commission , because they taught and practised this Order , and this onely , to wit , first preached to conversion , then baptised . Thirdly , put them in the practical observation of what Christ had commanded in , and to his Church . Againe , else the Ordinance of the Supper would be prophaned , if that should bee received before that fundamental Ordinance , by which we put on Christ , and are ingrafted into Christ , and planted into his death . Now we say , this is a prophanation of Gods Ordinances , the Jewes might as well h●ve admitted such uncircumcised persons to eat of the Passeover ; but the very end of Church-fellowship is the observation of all Christs commands , as the Commission holds forth ; but this your practise , crosseth in that you agree to walk with such as have not , nor practise the Ordinance of dipping Beleevers , and by your communion with them in Church-administrations , you are made guilty of their sin of disobedience , you willingly having communion with them in Church-admininistrations ; for Beloved , you may upon the same principal admit , into fellowship one that will not receive the Lords Supper , but pleads want of satisfaction of that to be his duty ; another that will not owne the Ordinance of preaching , but conferre onely ( as some such we know ) and others that will not give almes , or contribute to the necessity of the Saints ; and thus in a word ( upon the same ground ) that you admit one that walks in disobedience to the Ordinance of baptisme , whether through ignorance or error , you may admit all manner of disobedience into your Society upon the same ground , which is a total destroying , the end of Church-fellowship , which is to bring up every member to a visible subjection to all the Lawes of Christ their King , or else cast them out of that Society as old leaven . Besides , as we must not allow in our selves any known sinne unrepented of ; so must wee not allow it in any in the fellowship ; but when wee shall begin and constitute a Church-fellowship to walke in sin , and disobedience , this is a horrible impiety . Besides in the fifth place , there cannot be a true visible Church union without baptisme , as appears Eph. 4. * and beginning where the Apostle pressing union brings all these things essentials that must be agreed in , to make a people one , and that he takes for granted the Ephesians did agree in the same , which as he saith , There is one hope , one Lord , one Faith , one Baptisme , one God , and Father of all . Now observe a true Church must of necessity agree in owning one and the same Lord ; secondly , one and the same Spirit , one and the same Baptisme , one and the same Faith , without which they cannot walk together in the Lord. Againe , many of these unbaptised persons doe justifie that Idol of childrens baptisme , and consequently the Church and Ministery from whence they had it : And you having communion with them , judge what you do , bring your selves into communion with , by entertaining persons into communion with you that are unbaptised . Thus beseeching you to beware of by-pathes , that our Lord and his Ministers have left no footsteps for ; but rather beloved , meet together , and lead one example of sweet communion distinct , using all means to convent such as have any fear of God , that they may come into you , through the door , and not at the window , as Christ saith in another case . And thus leaving you to God , and the word of his grace , that is able to build you up , we remain in the name , and in the behalfe of the Church , Yours in the Lord , Tho. Patient . Wil. Burgis . Ed. Hutchinson . Ed. Marshal . Rich. Sutton . James Standish . Swads . Tho. Brenton . Peter Row. Wil. Leigh . Geo. Cawdron . Rich. Ladbrooke . Edw. Roberts . Dated at Waterford , Janu. 14. 1651. This Letter was brought by Capt. Vernon , and A.G.A. to some seven or eight of their judgement , whom they withdrew from the Church into private meetings on the Lords dayes especially , where they with them that were sent from Mr. Patience , clandestinely consulted how to carry on their designe against us . These , and none else , are their Saints . ; BEleevers * , and such baptised ones , i. e. Anabaptists , they put together , as if none were beleevers but Anabaptists . Some of that judgement that were in fellowship with us , they write unto as to Beleevers , and exclude others that differed from them in that point of Rebaptisme . Besides , they account them disorderly walkers , that have so much as Christian communion with us , unlesse we would be dipped . They say without this , wee fundamentally differ from the true state of a visible Church : Let discerning men judge then the foundation , and dangerous scituation of such Formalists Fellowships I who ( by their owne confession ) have laid their foundation in the Water , and on the Sand , not on Christ the Rocke of ages , that is Christ himselfe laid in the Spirit , &c. Vide cap. 14. lib. 1. In this sense they ought to read that Scripture which they mention with too much wrong to it , as they use to doe ( qui Scripturis auferunt , non afferunt ) it is Amos 3.3 . Can two walke together , unlesse they be agreed ? The Prophet means not , Can two walke together , unlesse washed together , or unlesse in one Forme , judgement , opinion or practise : for as Arias Montanus observes , this was their sin for which he threatens them in v. 2 , 4 ▪ 5. viz. for their great agreement in false Formes , to adore Images , and make them Idols ; herein they were very harmonious and unanimous , to their cost and calamity , sayes Theodoret. But the Prophet means , they must be one in the Spirit , Eph. 4 , 3 , 4. Even as Two Travellors who have one and the same end of their journey ( vid. Diodate ) minde one and the same home , heaven , happinesse ; therefore the word is pariter ; Can they walke alike , without they be of one spirit ; thus sayes honest Calvin too , Est igitur arcana ita consensio Spiritus sancti : and to apply this to the forme or judgement , as that there must be an agreement in dipping , else none in beleeving ; or that there must be agreement in the outward , else none in the inward , is to make Faith a forme , Religion a fancy , & to take a meer outside appearance and opinion , for the inward power and life of godlinesse ; which is an agreement in Idolatry , but not in the true worship of God , Spirit , and Truth , so that these Gentlemen mistake the Prophet , and compel a construction , as it is coyned in their own brains . * The Commission is next ; let us see what they would force from those words in Matth. 28.19 , 20. All power is given me , &c. Goe therefore teach all Nations , and baptise them , &c. This hath been their hold for many yeers , out of which they have been hunted by hundreds of orthodox able Writers which save me a labour ; but onely this I say , 1 The Praeface , viz. v. 18. ( All power is given me ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that is jus agend● ) tells us , that this Commission is to bee executed by Christs power , i. e. by the Spirit , vide Pareus in loc . so that some affirm , this was the baptisme of the Spirit which Christ speaks of her 1 Cor. 12.13 . which the A●ostles ( as Apostles ) had commission in to baptise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. into the name of the Father , Son , and Holy Ghost , which Water-baptisme could not doe . Orig. An. 200. in Rom. but how ever it was to be executed by Christs Spirit . 2 The command is , Teach them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my schollars ; now little ones , as well as great ones ; Infants , as well as growne ones may be his schollars in his school to learne : for a little childe that knowes not a letter in the book is a schollar as well as others that do ; so not onely the lowest boughes , but the uppermost and least twigs partake of the nature of the root . But , What do they infer ? 1 That none must be admitted , but such as are baptized ; we say so too , but we deny they must be rebaptized . And whereas they instance in the Apostles practise , they would doe well to cleare up the difference of old , betwixt adulti and catechumeni , for qui bene distinguit bene docet , otherwise they will but lead about the blinde , and leave them in the ditch , in darknesse . 2 They say this is that fundamental Ordinance by which we put on Christ. Ans. To call the watry part of baptisme , viz. in abstracto , I say the element , the fundamental Ordinance ; by which wee put on Christ , and are ingrafted into Christ , and planted into his death , &c. is to make no lesse , ( if not more ) then an Idol of it ; and so it is to attribute to Dipping what is onely attributed to Christ himselfe : for what is Idolatry , but exhibere cultum Dei & honorem Christi creaturae , Th. Aq. 22. q. 94.10 . to give the worship and service of God , the glory and honour of Christ to a contemptible poore creature ? Is not this to say , Lo here is Christ ! but beleeve them not . O sad ! sad sinne of this age ! that Professors should fall down so to this Image , which they imagine must doe all for them , without which no salvation . Were ever the Pontificians or Prelates ▪ more uncharitably rigid for it , to Idolize it on Infants , then they are to Idolize it on grown ones ; that then presently they are accounted Saints , Beleevers , Christians , ingrafted into Christ &c. as if Dipping did all ; Alas a day ! what could the Pool of Bethesda doe ? till the Spirit moved the waters , there was no healing ! O this soule-dangerous and dreadfull glorifying the forme ! Idolatry is gravissimum peccatorum , say the Schoolmen , and makes the shortest cut to confusion ! The Lord help poor Ireland ! still the land of Idols and Ire . 3 They say the Jewes might as well have admitted uncircumcised ones , as they u● , to have communion with them ! O charity ! where art thou ? that thou shouldest live ! longest , and strongest of all ? O unchristian ! and uncomfortable tenet ! For 1 Their non-communion with such was by the command of God ; but yours is not with us . 2 Jewish Church was national , ours not . 3 Jewish worship was in the forme , but ours in Spirit and Truth . 4 Jewish eating the Passeover was typical . 5 Circumcised ones after the flesh was enough with Jewes , but it is not with us . 6 We have been baptized ( as you put it in the room of circumcision ) and more answerably unto it then you . 7 The case being altered as it is now ; we finde that Jews and Gentiles , circumcised and uncircumcised , had sweet communion together , Act. 15.5 . Gal. 2.3.7 ▪ 12. 1 Cor. 12.13 . in severall Churches ; so that the outward forme was left to liberty , Rom. 14.2.5 . as a thing of nothing , Gal. 6.15 . as it is n●w to be . 8 Their end and their beginning , they make one , viz. Dipping , i. e. their all in all ; and indeed very indiscreetly and disorderly they lay that downe for the end , which is the Rule by which they are brought into fellowship ; so that it is like enough Logicke is the language of the Beast to them , that know not how to define Church fellowship . Lastly , Because I want room to write more : They conclude , that because of their great disobedience in joyning with us , they must make amends by casting all of us that would not be dipped out of Church-fellowship for old leaven ; and accordingly , the members of them sent from Mr. Patient , with those of them that walked with us , consulted often together , conspired and plotted , and laid snares in designes to break us in peeces ; but when that would not be , they bruited abroad scurrilous and scandalous reports of many of us , to represent us wicked and unworthy to the world and others ; after that they thought to have excommunicated us for old leaven , but the Lord would not suffer it ; so that their plots and designs brought forth nothing but wind , which became a blast to themselves at last . But whereas they say they may as well admit all manner of wicked men , as one that wil not be dipped ; do but observe their spirit in deifying Dipping , and in vilifying the Spirit , that without this ( though we be under Spirit-baptisme ) we must not have so much mercy shewn to us , as to partake of Church-Priviledges , is this doctrine of Christ ? or the Devil ? but I pray mark their ground , for you may ( say they ) as well admit one that will not partake of the Lords Supper , &c. Ans. Suppose one should be admitted that were unsatisfied therein , were that a sinne ? But Secondly , we deny this their haire-brained assertion , for that there is positive command for the Lords Supper , Preaching , Almes , &c. and so there is not for Dipping , but all the Scripture is against Re-baptising , as being but the Idol of the Braine , and a brat that must be dashed a peeces , Psal. 137.9 . * The next thing to this Commission , with their several forced , and unworthy Inferences ; In the fifth place , they would faine insinuate a necessity of Dipping out of Ephes. 4.4 , 5. Endeavouring to keep the unity of the Spirit in the bond of peace ; he saith not , the union of the Forme , but of the Spirit , which is preserved not by outward formes , but by inward principles . Then follows , Verse 4.5 . One Faith , one Bap●isme ; &c. all these must be to make up the Vnity of the Spirit ; and it is true that they all must owne one and the same Baptisme ; but what is that , I pray ? not dipping ; but Christs Baptisme , Matth. 3.11 . We are all , mark , all ( Jewes and Gentiles ) before and since the Law ; before , and since Christ ; all Saints of all ages ; members of one Body ; viz. the Church of Christ mystical ; and all this by one Baptisme , 1 Cor. 12 , 13. For by one Spirit we are All baptised into one Body . Now this cannot be ( as by this Letter they would faine have us beleeve ) by water ; for so all Saints , in all Ages were not so baptized into one Body , or Church ; for before the Law this was not the fundamental point , which these men say we must hold ; so that they peel but the barke of the tree , and the Goars may doe so ; but we feed upon the sap and substance . This is a principle of spirituall union , viz. the baptisme of the Spirit , which all Saints of all judgements must , doe , and have enjoyed ; for the life remains , though the Letter alters , as the soule doth , though the body be altered ; variante materia , yet forma manet eadem . But let these uncharitable Formalists , and unkinde unchristian friends know , that by this Letter , and their suitable practises , seeming to answer most cruell and unchristian principles , that they have frighted many of their wel-wishers from them : for Fishes will not be catched in a bloody net , though some Commanders or great ones amongst them , may drive many times some silly little ones in : And indeed I fear that Religion , which lyes so much in the Form , or outside , will doe but little service in the day of the Lord , to shelter us from heat and storme ; yea I fear , that the life and kernel of it is already perished , when ear-wigs and vermine have eaten so into it , and can finde a hole ( through the outside of it ) to go in , and out as they list . You know what I mean , and be PATIENT . In this Letter you find ( Reader ) how Dipping , called their fundamental Ordinance , without which they were to have no communion with us , but either to draw us thereto , or else to cast us out for old leaven , and be distinct from us . Now it appears not to me to be a fundamental Ordinance , on which ( as on a foundation ) should lye the Church ; no , though it bee taken in their owne sense , for the true and right administration ; but rather it is an initiating Ordinance , or entry , through which we enter into the Church ; so that there is a great difference between a foundation , and an entry , or doore . And for their calling us persons unbaptised , and threatning them that have any communion with us , as guilty of the sinne of disobedience : We have proved that we have passed through the water , and the fire , and the Lord hath been with us , and his Spirit rests upon us . We have been under the element of water , and the baptisme of the Spirit ; and if these satisfie not , wee are to seek in a new way , which they make their Foundation ( but it is of water , and will not hold long ) whilst Christ is our Foundation , who is a Rocke and standeth sure . As for the particulars in that Letter , they are easily answered , and have been often , over and over . The Baptisme therein mentioned out of Eph. 4. which the Apostle indeed makes an argument of union , is the one baptisme of the Spirit , not the sign ( so often altered ) but the substance , by which all beleevers in all ages , under all forms and dispensations are , ( and ever were ) all baptised into one body , both before Christ , and since , 1 Cor. 12.13 . this is Christs baptisme , Mat. 3.11 . Now the unity of the Spirit consists not in uniformity , in that outward forme and element : ( for men may , and do differ for all that : ) but in the baptisme of the Spirit , which the Apostle plainly speaks of ; it is an unanimity , not an uniformity , as we shall find out hereafter ; wherfore let all wise , sober , spiritual discerning Christians , yea even of that judgement ( which are without exception many of them ) but tell me . First , Doe not these lay too much upon the Letter to call it a Fundamental Ordinance , without which they are to have no communion with us , but to cast us out for old leaven ; and which in the very element they lay downe to be a putting on of Christ , an ingrafting into Christ , a planting into his death , &c. Now let any judge if this be not an Idolizing of a Forme ( which they cry downe so much in others ) is not this a worshipping of the Element ? to attribute so much to it , as is true in no baptisme , but of the Spirit ? Surely this must bee grownd to powder . But Secondly , Ought we to be so severely sentenced , as to bee cast out for Dung , old Leaven , and uncircumcised ones , because we could not ( nor can we ) find a word to warrant our consciences in the practise of this , which is their opinion ? Oh! uniformity enforced ( sayes one ) is the very break-neck of peace , and love ! we durst not have dealt so with them , it is point-blank against our principles and practises . Thirdly , Ought any sober sound Christians to have sent any such Letters to make a breach in a Church , and by secret and under-working instruments to doe the more mischiefe , without any discourse , or knowledge of us ( as from our selves ) that were not of that opinion ? and onely for one Form ? wherein neither the unity of the Spirit , nor our communion with Christ Jesus can consist ; this I am sure was none of Christs doctrine , nor device to sow such seeds of Divisions . But I shall leave them to the Lord ▪ who loves not confusion , nor ( I am sure ) can allow of such unchristian practises , like carnal men to watch for our mischiefe , and to lye in wait for our b●ltings , and to render us odious to all , as persons fit for excommunication , and onely because wee could not turne againe to that low and beggarly element ( I mean so to us now , that are in , and under the unction from on high . ) For Act. 11 15. when they were under the Holy Ghost which had fallen upon them , then came to minde in Verse 16. John baptised with water indeed ; but ye shall be baptised with the Holy Ghost , that is far beyond the other of water . And should wee be so foolish ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or mad ? Gal. 3.3 . having begun , and thus far gone on in the Spirit , to thinke , or seek to be perfect by the flesh ! no! God forbid ! therefore our sufferings are sweet ! even as drops of Christ blood ! and draughts out of Christs cup for our consciences sake ! Well , I could wish them to be more moderate , lest haply they be found fighters against God , Act. 5.39 . that have been too rough to the poore harmlesse Saints at Dublin on this account : And let them do all in peace and by love , as becometh Christians , and not by plottings , power , force , or censures , as the carnal Churches of Antichrist to this day ; and let them not busie themselves too much about empty things , so as to presse and promote traditions , for truths , the letter for the Spirit , the creature in the room of Christ , and husks and shadows that are past away ( as to us ) or to passe away , in the room of righteousnesse , peace , and joy in the Holy Ghost . That although we differ in judgement , yet wee may be all of one Body , one Spirit , one hope of our calling ; having one Lord , one Faith , one Baptisme , one God and Father of all , above all , through all , and in us all ; it is this that keeps the unity of the Spirit in the bond of peace . This leads me to the next Chapter . CHAP. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regneh . In admitting , none that are godly , are to be put by , though of different opinions ; but all Believers are to be received , yea , of all judgements . WE have heard how the Word warrants all that are godly , that are fully satisfied of the way ; and excludes all the wicked and scandalous in toto & tanto , that are not called of God , but none else . The weakest Believer that belongs to Christ , is to be received , Rom. 14.1 . And our present assertion is this , That none who appear truly godly , are to be put by ; ( meerly for their opinion and judgement ; ) we are not in admitting of members so much to minde their judgements and apprehensions , as their lives and conversations , viz. That they be holy and gracious ; and that they be sound in the faith ; that is , for fundamentals and essentials ; such as are sanctified in Christ Jesus , 1 Cor. 1.2 . Rom. 1.7 . Phil. 1.1 ▪ 7. Col. 3.12 . and 1 Thes. 5.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word doth not say , such sanctified ones that are o● your judgement and form . For we shall prove by Scriptures and Reasons , That those ( godly ) though under different forms , and of different opinions , are to be received , and taken in ; and that it is our sin to shut them ou● . This appears by Scriptures , Precepts , and Precedents . First , this is commanded and commended to us , That every man walk as he is fully perswaded in his minde , Rom. 14.5 . Now mark the meaning of that Text , ( for indeed the whole Chapter treats on this subject , ) there arose some differences about opinions , but the Apostle presses and preaches this , That diversity of opinions , for things indifferent or doubtful , ought not to make diversity in affections , or a breach in charity or unity among Brethren , when they do it out of conscience . Now that I may unlock the meaning of the words , I must orderly proceed in the Chapter , which is very pregnant in proofs for this purpose , ( and wherein you will have the point stated , proved , and ratified by abundance of Reasons . To the first Verse , Him that is weak in the faith , receive , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) assume to you , admit of , and make one with you , affectu charitatis , and put him into your bosoms , &c. ) In the time of the Jews dispersed , most of the Churches consisted of Jews and Gentiles together ; and so did this Church of Rome . Now the Jews would not be brought off from the observation of Ceremonies , and Levitical Laws , wherein they had been brought up , even from their cradles ; looking upon them as ordinances of God ; and therefore , although they entertained the Gospel , yet out of conscience , they held difference of days , and of meats ; as necessary to be observed . Now the Gentiles were not for such Jewish observations , being perswaded of our Christian Liberty , purchased by the blood of Christ , from such ceremonies and trifles ; and therefore they rejected them : And thence there arose hot contests and dissentions in the Church , almost irreconcileable ; and as the Gentile thought the Jew profuse and superstitious ; so the Jew thought the Gentile prophane and sacrilegious . Now in comes Paul to appease these differences , and to compose these commotions ; he brings in his bucket ( as Par sayes ) to quench the flame , and undertakes as an umpire , to determine these differences , which arose about things indifferent : Wherefore he layes down rules in these his Hieraticks . It is a general precept , and an undeniable duty , to receive such as are weak in the faith , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) although so weak ( as one that is sick ) and scarce able to stand on his legs ; yea , such babes in Christ as cannot brook strong meats , that have sick and queasie stomacks , such receive with open arms ; take them in unto you , and joyn them with you , and entertain them as friends , and dear brethren ; but not to doubtful disputations ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) not into ambiguity , to quarrel or contend with him , and his opinions , though differing from yours , thereby to make him stagger , Rom. 4.20 . Nor yet to judge him for his opinions , as Augustine sayes ; nor to fill his head with intricate things , or curiosities , Rom. 14.1 , 2. Gal. 6.1 . 1 Thes. 5.14 . But as in Vers. 2. One believes he may eat all things , and another , who is weak , eats ( onely ) herbs : Let not him that eateth , despise him that eateth not ; nor him which eateth not , judge him which eateth . Now , though there was this great difference of opinion , here is a direction to their duty , one to another ; that is , to preserve peace and love ; and that this make no difference or distance , in affection or reception : Let not the strong , despise the weak ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) i. e. To look on him as nothing , nullius praetii ; or set him at naught , as not fit for your company : For the word is so , as to villifie , or nullifie a man. Now take heed here ! for difference of opinions and practises in things indifferent , ought to be no demur or hinderance to the admission , or reception of any ; neither ought there to be therefore the least battery , or breach to love and charity : But now to the question . Quest. What are things indifferent which we may differ upon , and yet be all of one Body and Church ? Answ. Such things as are of a middle size and nature , and not absolute ( Quod , id quod est per essentiam suam relatum posterius est absoluto , ) for absolutum est prius relativo secundum esse , & posterius relativo secundum dici ; ) nor yet necessary , these are called indifferent . First , We say a thing is indifferent , when it is not absolute ; but yet in some degree good , but not so good , but it may be mended ; and yet not so bad , but it might be worse : Such a thing , we say , is indifferent good . So a man ( though he be not absolutely in health ) nor yet very ill , but might be better , and might be worse ; ) such a one , we say , is pretty , or indifferent well : But I speak not in this species . Secondly , Some things may be done , which are not necessary ; such things are necessary which are commanded : But somethings are commanded to be done , and somethings are forbidden to be done . Now such things are indifferent , which are neither commanded nor forbidden ; and those things are doubtful , which are not expressed at all in the Word , but left darkly , or which meet with seeming contradictions therein : Now for the first sort of doubtful things , and things indifferent , they are called by the Antient , things in our power , and left to liberty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as lying either obscure and uncommanded , or in the midst , between commanded and forbidden . In Pauls time when he writ this Epistle , these trifling observations of dayes and meats , were mentioned as left indifferent , to be used or not used ; as they conceived it tended most to the honor and praise of God , ( which was the very end of their enchurching ▪ ) we finde Paul circumcised , made vows , purified himself , and yet writes against them , as Gal. 4.10 . Why so ? why before Christs death , these Ceremonies were not then indifferent , but necessary , as commanded of God ; but after Christs death ( till the Gospel entered , ) for a while after they were used ( though but for a little time ) as indifferent , Quia Christi adventu lex ceremonialis obligare desiit . Now such Ceremonies remained amongst the Jews , as yet ( saith Paraeus upon the place ) in use ; because Christian liberty was not openly up , and risen in their room : Now with Christs death and resurrection they lost their life , and gave up the ghost , Col. 2.14 , 15. Quasi animam exhalarunt , and breathed out their last ; but as yet , they lay a while unburied and above ground , which ought to have a religious and solemn sepulchre , and which they had soon after in that solemn Church Assembly , Acts 15. Where , all such legal ritual observations were seriously and solemnly laid in their grave ; as being now ( but dead Corps , and ready to stink and corrupt ) and too heavy to be longer borne above ground ; but before this their burial , they were used as indifferent . This Augustine declares in his 19. Ep. ad Hieron . as Paraeus observes , by an elegant similitude . A mans friend dies , he doth not so soon as breath is out of his body , whilest his body is yet warm , take him by the heels and drag him to the grave ; but he keeps him a while , ( whilest he is yet sweet ) and wraps him up with fair cloaths , and so with honor , in due time , accompanies him to his grave ; and thereby he avoides scandal , suspition , and contention , which else might arise ; by giving sufficient content to all , even to his best friends and mourners for him . So it is here , these Ceremonies were alive till Christ ; they died with Christ : Now the Apostles did not presently drag them to the dunghil , and cast them out ( ut faetida cadavera ) whilest they were yet warm ; no! but to avoid all scandal and doubt of their death ; they shew ( in the Acts ) that they were dead , and to be buried , which was done in a decent , honorable maner , as Acts 15.10 , 24. whilst they themselves accompanied them to the very grave . Now that is the reason , ( that Paul in this Chapter ) for so long a time did allow liberty to them as things indifferent ; but after they were buried , their indifferency ceased , and now they were absolutely forbidden : Before their burial ( saith one ) they were mortuae , dead ; but now after their burial , they are mortiferae , deadly and dangerous : And now after this , if a man raises them up again , and rakes them out of the grave , and digs them up again , he endangers a many ( by their unwholsom stench , ) Et non esset pius funeris deductor , sed impius sepulturae violator . Hence you read the reason of Pauls writing to the Church of Galatia , Coloss , and others , against them now ; and after this burial of them , he would not circumcise Titus , ( though he did Timothy before ) but preaches their funeral Sermon , and sayes , it is dangerous to keep them above ground any longer , Col. 2.20 , 21. and Gal. 5.2 , 4. tells them then , Christ would profit them nothing ; and it would be to deny the effect of Christs death . We shall finde Paul opposed Peter , and that openly , Gal. 2.11 . to his face , for urging these Ceremonies , and pressing the Gentiles to Judaize . But here in this Chapter the Apostle forbids the Gentiles to judge the Jews for their liberty in these things which might be used , or not used ( as yet ) being things indifferent and left free which the Greeks call Adiaphora , which things are to be considered either as they are in themselves , and so they are said ( quoad substantiam operis ) to have an indifferency of doing , or omitting ( as we said before ; ) or else as they are in the intention of that principle by which they are done , or omitted ; and in that sense no action is said to bee indifferent ( taken with its circumstances ) but it is said to bee good or evill ( Prout ex mala vel bona intentione procedit ) for as much as it flowes from a principle intending good or evill hereby . But thus I have done with the direction and rules , and have opened the name and nature of things indifferent , and do now reach the reasons which the Apostle renders to ratifie his and , my assertion , of accepting and receiving such as differ in judgement from us in things indifferent . And first , reason 1 The first Reason , for God hath received him , therefore you are to receive him , and lovingly to take him in , for God hath received him ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that is ( ut suus ) as his owne , a member of Christ , to grace , an adopted one , into his owne family ; how then darest thou deny him , or despise him , or not admit of him , or the like ? for thus runs the Argument , whom God hath received into his Family , you ought not to despise or put by , but him that eateth ( that is , is of this opinion ) and him that eateth not ( that is , is of that opinion ) God hath received , therefore you ought not to put him by ( that is , be he of this opinion , or of that opinion ) but to receive him , and admit of him , as one that belongs to the Lord. This Reason runs a pari statu utriusque partis coram Deo , from the common benefit of adoption which them of both opinions do equally partake of , and as if he should say , Such outward things as these , do neither justifie , nor unjustifie , commend , nor discommend before God ; they neither help to , nor hinder from the Kingdome of God , therefore they should neither helpe nor hinder any in the Church of God here below ; For such whom the Father receives , the Son receives ; and who are admitted in heaven , should be admitted in the earth ; but all Saints of all opinions are admitted in heaven , and received of God , ergo , &c. God regards here ( sayes one ) no more the manner , time , or such like circumstances , then hee does the manner , time , or such like circumstances of eating , drinking , marrying , &c. being left to wisdome , and discretion for order , peace , and unities sake without ties . Now if thou seest one enlightened , and livened by the Spirit of God , thou seest enough , sayes Calvin in loc . Satis testimonii habes &c. wherefore despise not , contemn not , refuse not , condemne not , one whom God hath received . The second Reason or Argument is taken ( a jure gentium ) reason 2 from common right or equity , which is , that every man hath the rule and ordering of his owne family , and none ought to be so polypragmatical , as to meddle with other mens servants , Who art thou that judgest another mans servant ? here is an objurgatory Apostrophe . Who art thou ? how darest thou do it ? why , for he is the Lords own servant whom thou thus puttest by ( for all his opinion as before ) the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hired servant , or a day-labourer , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a houshold servant , one of the Lords owne Family , who alwayes is waiting upon the Lord his Master in such services as are nearest his person , and in his presence . This makes the Apostle ( then whom none was more full of the bowels of love , pitifull or tender ) yet this makes him question with much indignation and heat , how you dare to deny them admission , who are the Lords servants , and that of his owne houshold , and the nighest to him in his Family ; Besides the Argument , see the Amplification in verse 4. which shewes that thou art not to judge harshly of him , for he standeth or falleth to his owne Master ; that is , whether he doth well or ill , pleases or displeases , it belongs to the Master ( Stare vel e●dere , est recte vel secus agere ) therefore prevent not the Lord● judgement , who himselfe will take account of his servants , and that strictly , Mat. 18.23 . Mat. 25.19 . Reason 3. For God is able to make him stand , Vers. 4. This reason 3 Argument is taken a spe profectus from the possibility , and probability of their establishment in the faith , he shall stand , for God is able to make him ; but if you say it is an unsound conclusion or an absurd collection to argue a posse ad esse ( as the Papists doe in Transubstantiation ) we answer , True , if we bee not certaine of Gods will withall ; but his will , with his power appears here , for God hath received him . Now if such a one be weake , and of a differing opinion from you , the Lord hath promised grace to him , whereby he shall stand , as well as you , and as firme in the true faith , and as fast in the truth , and by his power be preserved from falling , therefore receive such , for the Lord will engage , for him , as Hezekiah said , Lord undertake for me ! Reason 4. In Vers. 5. Let every man be fully perswaded in his reason 4 own minde ; this argument is gotten from the qualification of a member , and the nature of his qualification , which is the plerophory and full perswasion spoken of in Chap. 2. of this Book . One man ( sayes the Apostle ) is of this minde , and esteems this , and another man is of that minde , and esteeme that most ; this is the case . Now the remedy is , Let every one walke , as he thinks best ( reject neither ) but he must be sure it be with a full perswasion in his owne minde , that he be full and clear in his owne sense and opinion ; Quisquis suo sensu abundet : Not so to abound in ones owne sense , to give way to an unlimited liberty , but to a Christian-liberty limited by the Lawes of Christ , to be fully perswaded that it is on good grounds , and by good arguments flowing from the Word and Spirit together , Mark. 12.24.27 . Joh. 16.8 . 1 Thess. 2.13 . and as Rom. 14.14 . Isa. 8.20 . A horse in a pasture hath liberty to run at randome , range , and friske , but not when his Rider is upon his backe , but then he is checked , and curbed , and kept in ; so must our apprehensions and perswasions , therefore let every one look to his owne conscience , and not look what others hold or doe , but that what he holds he well grounded and warrantable in the word which the Scripture mentions in matters of faith , though not alwayes in matters of fact ; who hath this plerophory and clear perswasion is to be received , whether his reason 5 opinion be thus or thus in things indifferent . Reason 5. Vers. 6.7 . He that regardeth this , regardeth it to the Lord , and he that regards it not , regards it not to the Lord , &c. This argument runs ab intentione generale fidelium , or a bono fine utriusque partis , from the unity and brevity of the end , which the Saints of all opinions aime at , and which is one and the same , for all aime at the honour and glory of God. Those of this opinion , and those of that have the same end , viz. to glorifie God , 1 Cor. 10.31 . Col. 3.17 . to give God praise , 1 Pet. 2.9 . the summe of this then is to cease despising , denying , or rejecting such as aime at the same end with you , viz. the praise and glory of God , therefore receive them , though of a differing opinion from you . The Apostle hath it thus , Those that do all to the glory of God are to be received of you , but those of this opinion , and those of that opinion aime all at the glory and praise of God , ergo , &c. and this he proves ; 1 Ab adjuncto in Vers. 6. 2. He proves it , V. 7. a toto ad partes thus , who wholy lives , and dyes to the Lord , doth eat , or not eat ; do , or not do this , or that thing ; use or not use this or that Christian liberty to the Lord ; and ab illatis . V. 8. whether we live or dye , we are the Lords . Et a relatis we are the Lords servants , having necessary relation to him , wee are under his subjection and tuition ; and by all this hee teaches us to receive them , as such who are the Lords , in the Lords service , and aiming at his honour and glory , being perswaded from the word , their opinion is to his praise ; and then as one sayes , it is better to follow an erring conscience when it cannot be ( yet better ) informed and corrected , then to doe against conscience ; so that though they are such as cannot in conscience come up to , or unto our opinions in things indifferent , yet we must not dare to put them by , or ( therefore ) to deny them . Reason 6. Vers. 10. Why dost thou judge thy brother , &c. This argument is taken ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad utramque partem ) from the relation the one stands in unto the other ; Art thou strong ? the weak one is thy brother , &c. And so on the other side , though not by naturall generation , yet by supernatural regeneration : Have we not all one Father ? Mal. 2.10 . all alike borne of God ? all alike beloved of God in one Christ Jesus ? God is to Saints ( of all opinions ) one Father ? without respect of persons or opinions ? Now the true Church of Christ is a Kingdome of brethren ; and it is an ill part for brethren to contend , despise , reject , or shut doors against one another . It was ABRAHAMS argument to Lot for peace , and our Spiritual JOSEPH , bids us not to fall out by the way , which yet we doe , and that for trifles too ; This is the new Commandement to love all Saints , Eph. 1.15 . Joh. 13.35 . and 15.12.17 . 1 Joh. 4.21 . not all Saints of such or such a judgement , but all Saints ; being all one in the original love of God , all one in Christ , all one in the Covenant of grace , all one in one and the same Spirit , having all one and the same priviledges , joy and glory , therefore we should bee all one in our love and acceptance , knowing no distinction , but Saintship as Tichborn well notes , on Job . 13.35 . Now it is our living too much in the flesh and forme ( as wee shall shew by and by ) which makes us mind so much such men , as are of our judgement above others , and to put a difference ! This will be cause of pale countenance one day , that we should so fall out by the way , whilst we are all going home to the same Fathers house ; O then ! why do we fall out ! are we not brethren ? a brother must be received and welcomely admitted ! censure him not , though he be not of thy judgement , for he hath as much right to the Ordinances of the Church , and to be a member of the Church of Christ , to suck of the same full breasts and priviledges ( having the same Father and Mother , and elder-brother ) as thou hast . Reason 7. Vers. 10. &c. We shall all stand before the judgement reason 7 seat of Christ. This argument is drawn ( a proprio jure Christi ) from the day of judgement , being amplified from the person judging ( who is Christ , Ast. 17.31 . whose authority and right it is to judge , Joh. 5.22 ) and by the persons judged . ALL : the manner of their appearance ( shall stand ) whilst the Judge himselfe sits . The argument runs thus : They that shall stand before Christs judgement seat to be judged themselves , ought not as judges of their brethren to put any by ( for their opinions ) or to condemne them ; you shall all stand before Christs TRIBVNAL to be judged your selves ( all of you strong and weak ; ) or else ( a jure Christi ) he proves they usurp Christs place , whose sole right it is to judge them for what they hold out of conscience ( as Pareus rather thinks the Apostle here intends ) and that they shall stand before Christ for this sawcinesse and pride over their brethren , which is easie to draw up into argument , mood and figure . The judgement seat by a figure ( per metonymiam signi ) and per metaphoram a judiciis civilibus , is taken for the judgements which passe from the Judge sitting in his Court. Now the consideration of this should induce us to our duty to our brethren ( that differ from us ) for we shal stand together before Christ at one and the same Bar , 2 Cor. 5.10.11 . and shall the prisoner , that shall stand at the Bar for his life as guilty of a world of errors , leap up into Christs ( the Judges ) seat ? to condemne his brother ? as for an error ? and to keep him out of Christs Church ? Oh! how will Diotrephes tremble at this his arrogance ! pride ! and impudence , then ! that he durst shut the Church-door against his brethren ? as 3 Joh. 9. For as Anselme in loc . sayes , Qui judicat fratrem tantum crimen elevationis incurrit , ut Christi Tribunal sibi videatur assumere , & ejus judicium praevenire ; he pre-possesses Christs seat , and prevents Christs judgement , wherefore judge nothing before the time , 1 Cor. 4.5 . this he makes a seventh Argument against this judgelike power in receiving . Reason 8. Vers. 13. This runs ( a scandalo dato ) from reason 8 the offence given thereby , that is by censuring , condemning , or forbidding such Saints communion with you , who differ from you in opinion ; this will be but a putting of a stumbling block in his way . Vers. 13. To hinder , and hurt him . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) As a stone which is laid for a poor weake feeble man to fall on ; or at least to dash his foot against : for in regard of his weaknesse he wil easily stumble , if not fall ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) There is an offence given by obstructing , or censuring , or judging of a ( different ) brother , but it is got up to a scandal ( scandalum gravius est offendiculo ) when you do deny , put by , and not receive such a brother . Now what is a scandal ? Tertullian sayes de vel andis virginibus , it is an example ( non bonae rei , sed malae , edificans ad delictum ) not of a good thing , but of an evill thing , which emboldens and heightens , and builds up into an open , ( undeniable ) sinne . At first it may bee but doubtfull whether it bee well or ill ; but at last it lyes open to be a sinne ; so is this your rejecting of the brethren , and not admitting them into the Church , because not of your judgement and opinion . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( claudico ) from the Etymology taken , signifies to make lame , and limp , and halt like a Cripple , by causing some great fall , from whence I accept of it , and shall arrest with the Schoolmen this definition for mine ( scandalum proprie est dictum vel factum minus rectum praebens aliis occasionem ruinae ) ▪ It is a word and worke not well performed , but producing and affording occasion of falling to others . So is this a scandal to keep out my brother , and not to receive him as before , which may hinder and hurt him ever after , and occasion his falling . And although scandal is taken in general ( pro aliquo impedimento ) for any offence , and hinderance , or ob●x in the way that obstructs , bolts , or bars ( as ) out of doors , or hinders , yet in special I find this is the offence which gives a ( differing ) brother any occasion to fall away ( whether such a brother does so or no ) and this is a sinne so much forbidden in Scripture . Hence the Grammarians say , that scandalum is as the bridge in the trap , which when the Mouse once treads on , o● touches , she is taken sure ; and so is it to give a scandal to a brother ( that is not of your opinion ) it is to lay a trap in the way to take him , and destroy him . Hence it is dangerous to despise ( such differing ) brethren , and not to receive them ; for first , it is a scandal to them ( sayes the Apostle ) it discourages , discomforts , discontents them , and occasions oftentimes them to fall , at least to limp ▪ and halt , and grow worse and worse ; and this I account one reason of so many Ranters and erronious ones now adayes , 1 Cor. 8.13 . 1 Cor. 10. O sad ! as we shall shew by and by , that some Church-fellowships are so fleshed and fat , that they will not abate an ace of their forme for a brothers sake , neither to bear with him in their formal kinde of Covenanting ! subscribing ! confessing ! nor any thing else which is left ( by Christ , doe what they can ) to Christian liberty ! But ( scandalum ) offence is either ( activum dantis , vel passivum sumentis ) active , and so it is given , or passive , and taken . That which is given ( I speak of ) ▪ is active and pragmatical to offend ; and thus in urging , pressing , shewing indiscreetly , rashly , and unseasonably the practise of your opinion upon others , as urging the use of outward things left to liberty and indifferent . O! take heed of any of Christs little ones Mat. 18.6 . Now the Apostle presses this argument taken ( a scandalo ) many wayes ! for first , I say it is an offence to this brother whom thou receivest not ; and it is an occasion to his fall , therefore receive him . For it is a greater sinne , and a greater punishment remaines for such which cause others to offend and fall , then for such who do so offend and fall . So the Serpent was punished more then Eve , and Eve more then Adam , and Jezebel more then Ahab . ( Peccare non tantum in se perditionis habet quantum quod reliqui ad peccandum inducuntur , Chrysost. Hom. 25 in Epist. ad Rom. Secondly , It is a scandal with reference to Christ. Vers. 15. for whom Christ dyed ; O! what will the world say ! what ? are these Christs Disciples , that gurn , bite at , abuse , despise , refuse , and condemne one another thus ! is this all their charity of weake ones to shut them out of doors ! and besides , how dare you to offend one of them for whom Christ dyed ? doe ye thinke they are of so little worth for whom Christ dyed ? that you will not receive them ? what do you make of his blood ? what a scandal is this ? Further , the Apostle , to enforce this , findes out this scandal to reach to Profession , Religion , the truth and Gospel its selfe . In Vers. 16. Let not your good be evil spoken of ▪ or your Gospel liberty , and way of Christ be defamed , nor truth traduced , nor Doctrine , nor Discipline , nor the Kingdome of grace , ( as Olevian sayes ) be blasphemed ! ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or evill spoken of , 1 Tim. 6.1 . 1 Pet. 2.12 . 1 Cor. 29.30 . How eagerly did Mr. Prin , Bastwick and others take advantage to write and print all they could against this Gospel of Christ , for that the niceties and curiosities of some Church societies did exclude , others ( that were not of their judgement ) though truly godly and holy ! Therefore for the Gospels sake receive them , and have special regard ( for by not admitting such , and judging hardly of them ) you will open the mouths of Gods enemies against the truth , and give them advantages against the way , whereby with Bernard in Serm. Ezek. 38.17 . the Church sustaines great damage , even by her own Children . Reason 9. Runs from Vers. 14 , 15 , &c. I am perswaded by the Lord Jesus Christ , nothing is unclean of it self , but to him that esteemeth it so , &c. from this Concession ( that nothing of its selfe is unclean ) comes out a correction . Vers. 15. Therefore condemn not thy brother for eating , because it is an erronious conscience that makes a thing unlawful : For all actions receive their qualifications according to the will of the Agents , and the will acts according to the object , a thing apprehended by reason ; If thou judgest by thy light that to doe this is sinne , and yet thy will carries thee to it ; why then it is unlawfull indeed , and thou sinnest to doe it ; but if thou judgest it no sinne , it is lawfull according to thy light and conscience to bee ( by will ) carried thereto ; therefore let thy light be Gods light , grounded on the word , and then be perswaded . It is miserable to doubt in things commanded , and to be commanded in things doubtful and indifferent , ( praejudicium non est judicium sed vitium . ) Things indifferent are lawful to him that esteems them so , and unlawfull to him that esteems , and is perswaded they are unlawfull ; see Chap. 1. therefore let not one censure , condemne , cast by , or grieve the other , but receive each other in charity , and bowels of love , and each walk according to his judgement and perswasion , ch . 1. Reason 10. Vers. 17. For the Kingdome of God is not meat reason 10 and drinke , but righteousnesse , and peace , and joy in the Holy Ghost . This Argument is taken ( a natura rerum mediarum ) from the nature of things indifferent , and drawne up from the definition of the Kingdome of God ; from the Thesis and Antithesis take this argument , in forme thus ; for those things the Kingdome of God consists not of , we ought not so to contend ; but meats & drinks , outward formes and Covenants , &c. the Kingdome of God consists not of , &c. ergo , &c. contend not so for such indifferent things , as to judge , or not to admit , and receive a brother . The Kingdome of God consists not of things doubtful or indifferent , but absolute and necessary , Luke 17.20 , 21. 1 Cor. 8.8 . therefore none are to be shut or kept out of this Kingdome , for their judgement in things doubtful or indifferent . This Kingdome ( sumitur pro regno gloriae ) sometimes is taken for that of Glory , the Fathers , which is to come ( ubi Deus erit omnia in omnibus ) and by some ( pro regno gratiae ) ( and so here ) for the Church of Christ , the Kingdome of the Son , the state of grace here ; but take which you will , they are both of one kind , of one make , have one and the same matter , forme , and end ; and neither of them consists in outward forms , or is in meat and drink , or the like , but both of them consist in righteousnes , peace & joy in the Holy Ghost , that is , the substantialia regni are one & the same ; and such members as are fit for one , are fit for the other . These are Characters of such Citizens as are fit , whose Christianity , Religion , Profession , enchurchment , &c. lyes not in meat and drinke , that is , in the outward formes , letters , and things left to liberty , whether to do , or not doe ; but in righteousnesse inherent and infused , and also expressive and declared in faith and holinesse , and in their duties of obedience , and in peace , which follows justification , and unity one with another , which is unity of the Spirit , the Holy Ghost being the procreant cause of this peace and love , and joy , which issues and runs out of such a righteousnesse and peace before spoken of : now those things are necessary , which the Kingdome of God consists of . Oh then ! that differences should arise about such things as the Kingdome of God consists not of ! but can as well bee without ! as about Covenants ! Confessions ! and Subscriptions ! and such things that are indifferent ! or that are doubtful ! as the subjects of baptisme , and whether dipped , or sprinkled , or such like , being left without positive warrant in the word . Oh then ! learne , learne , to put a difference where the Lord puts a difference , as between things spiritual and things carnal ! things of a middle nature , and things necessary , which the Kingdome of God , the Church of Christ cannot be without ! And let us make no difference where the Lord would have none . Reason 11 , from Vers. 18. For he that in these things serves reason 11 Christ , is acceptable to God , and approved of men . The Argument is thus : He that is the servant of Christ ; is to be received , but he that is righteous , and beleeves , and obeyes the Gospel ( whether he eats , or eats not , notwithstanding these formes ) is the servant of Christ , therefore to be received . Thus the argument is a genere : but from the effects , 1 Gods acceptation ; 2 Mans approbation . He that is acceptable to God , is to be received : but he that serves Christ , beleeves in Christ , and obeyes the Gospel , in righteousnesse , peace , and joy of the Ghost , though he be not of your opinion in things indifferent & doubtful , yet is acceptable to God , therefore to be received . Further thus from the other effect , Hee that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a tryed Professor , and a currant approved Christian amongst men , is to be received ; but he that serves Christ ( as before ) in righteousnesse , peace and joy of the Holy Ghost , though he be not of your judgement , yet is a tryed approved Christian amongst men , ergo ; loquitur de hominibus recte judicantibus , saith Pareus in loc . & Calvin . But now ! see ! O , what arguments the Apostle brings to clear this point ; yea with what big-bellied arguments ( one in the belly of another ) he urges them to receive Saints differing from them in judgement ! being holy and peaceable , accepted of God , approved of men , Prov. 3.1 , 2 , 3. Act. 10.35 . 1 Pet. 3.13 . the Kingdome of God is not in words , but in power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said Nazianzen . Reason 12. from Vers. 19. Let us therefore follow after the things which make for peace , and wherewith to edifie one another . reason 12 This reason lets out two arguments to receive ( differing ) brethren ; as First , What agrees with the true peace and order of the Church is to be performed , but to receive such brethren as before , agrees with the true peace and order of Christs Church . This Peace is either Spiritual , or Ecclesiastical ( so called ) this latter ( if true ) is taken out of the former , and is content with the substance to finde faith , love , grace , holinesse in brethren , though they differ in forme , ( and for this , see Dels way of peace , about pag. 120 , 121. &c. ) therefore Christ hath left his peace , ( his ) in the Church , but not as the world gives it , Joh. 16. the world can have no peace but with men of the same minde and judgement ; but Christs peace , and Christs love is to all Saints alike , without respect of persons or opinions . This bond of peace and union is spiritual , Eph. 4.4 , 5 , 6. and so is this order in symmetry with the Rules of Christ , which ( hath been proved ) do require all Saints to bee admitted and received . Hence the Church is called the Lords house and family , which consists of old and young , great and small , high and low , &c : yet the difference of sexes , relations , sizes , statures , ages , estates , make it neverthele●●e in order and peace , a family or house ; So it is called his building , in which it is necessary there should bee matter to make it up of different forme and hew ; and though there may be much difference amongst them that are the building , yet being orderly and fitly disposed , it hinders not the welfare of that building at all ; therefore the Church is also called a Kingdome and Corporation , a City compact , &c. in Scriptures ; and all to shew , that although there bee such as do differ , as it were , in Trades , Callings , complexions , places , imployments , professions , ages , statures , yet being all subject to one Law and Law-giver , there is never the lesse peace and order : So a body , 1 Cor. 12 for although the members differ much , one bigger or lesser , and some gifted more then others , and more usefull then others , or more faire and formal in appearance then others , yet all serve to make one body ; and this difference is necessary thereunto , to make up a more orderly body . For as the unity , peace , welfare , and order of the body stands wel with a distinction , and difference of members , which doth not hinder , but help the unity , and order , and welfare of the body ( and is better then if all the body were an eye to see , or an ear to hear , &c. ) so doth the diversity of Church-members , with diversity of gifts , and graces , Rom. 13.6 . help much to the order and edifying of the Church ▪ which is his second Argument . That which is for the Churches edification ought to be performed : but to admit Saints of all opinions ( differing onely in things indifferent ) as before , is for the Churches edification , Eph. 4.29 . 1 Thess. 5.11 . as the least member is usefull to the body , and the meanest matter in the building usefull to the building ▪ Now falsely constituted Churches that are of Antichrist ( indeed ) cannot stand without uniformity , but Christs-can , and be edified as a growing Temple , Eph. 2.21 . Reason 13. from Vers. 20 , 21. Though all things are ( in themselves ) pure , ( yet ) it is evill for that man which eats with offence . reason 13 It is not good to eat , nor drinke , nor any thing whereby thy brother stumbles , &c. So in 1 Cor. 6.12 . and 10.23 . all things are lawfull that are not expedient ; by these the Apostle would teach us to abstaine from things ( that in themselves are good , pure , clean , lawful ) that are indifferent , for a brothers sake , 1 Cor. 8.13 . the Apostle tells us thus much ; as first , That all things of a middle nature may be waved ( as Covenants , subscriptions , &c. Formes , and false Circumstances ) Secondly , rather then cause a body to fall or stumble as before , they must be waved , and not be urged , which is the scope and drift of this Chapter , and of the eighth Chapter , and tenth Chapter of 1 Cor. Now it is the Church that hath power to determine the use of indifferent rites by the Word and Law of Christ , for the maintaining of good order and spiritual peace , and unity . Now Christian liberty consists as well in abstaining from , as in using of those things indifferent . Wee may use our Christian liberty ( sayes Par ) before them which know it ; but before them which know it not , and are offended at it , out knowledge is sufficient , and our use is forbidden ; therefore wisdome and discretion is earnestly to bee sought for from above , that you may know when , where , and how to use your liberty , to call for , or not to call for ; use , or not use things indifferent ; for when liberty ( as Greg. Mag. Moral . 28. marks ) Indiscrete tenetur , amittitur , cum discrete intermittitur , plus tenetur ) is unwisely held , it is oftentimes lost , it is no longer a liberty , but oftentimes when it is wisely and prudentially intermitted , it is made the more a Christian liberty ; now the excellency of it , is the use , or not use of it . The actions of Gospel-discipline , are such as are essential , as piety and power of Sanctity and Profession , or else such as are ordinate ( & media ) or helps appointed for the orderly performance of such a Worship and Discipline ; so are all Ordinances , means of grace , and administrations ; now in these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be considered , the things that are to bee done , and the manner of their doing ; the first , are instituted of God , and revealed in his word ; but the second sort concerning the manner of performing them , as time , place , gesture , and such like circumstances , are left to liberty , as is best for the order , use and unity of the Church , 1 Cor. 14.40 . 1 Cor. 11.24 . Now those brethren that doe differ from you in things left to liberty , that have not posit ve precept ; the Apostle sayes , you must admit and receive , and ra●her abstaine from those things then ( as to him ) then render offence , or cause him to stumble ; for though thou bevest this or that may be , yet have thy faith to thy self . Vers. 22. and not for another . Thus you have the scope of the whole Chapter to ratifie this undeniable assertion laid downe at first , for receiving of such as are weake , though differing in opinion ; and this point lyes cleare in many other Scriptures besides , both Prophesies and Precepts , and practise of primitive Churches . You have it pr●phesied in Micah 4.5 . This Chapter begins with the promised happinesse , and eminency of the Church of Christ foretold these latter dayes , and amongst other things , this is one Promise made , foretelling her eminency thereby , and her exceeding glory above the glory of former ages ; for that all Nations shall come , that is not meant ( sayes Gualter ) All of all Nations , but many peoples of many languages , under many wayes , formes , orders , and dispensations , shall come in to the Church of Christ , Jew and Gentile , bond and free , of all sorts , and opinions , that are the Lords , under the reigne of Christ shall come in ; though Jew and Gentile are at as much variance and distance for their different judgements one from another as may bee , yet they must be one in one . For there is but one Body of all beleevers ( of all judgements ) Eph. 4 4 , 5 , 6. in all ages , under all forms of all degrees and measures , of light and life , Eph. 2.15 . Col. 3.15 . having all the same faith ( for quality ) in the same Christ , and all live on Christ by faith ( not by forme . ) Thus all ( of us ) will walke every one in the name of his God , and we will walke ( also ) in the name of the Lord our God for ever and ever ; Every one according to his light and measure obeying God constantly , and then saith the Lord , I will assemble her that halteth between God and Baal , 1 King. 18 ( two opinions ; ) and make even her a remnant , and a Congregation , over whom I will reigne in Zion . Besides , Ezek. 36.37 , 38. you have the richest blessings reserved for the last dayes , when Paradise shal be restored , and the Church shall become the Lords Eden , in vers . 35. I will increase them , saith the Lord , with men like a flocke ; how is that ? i. e. thus , in a flocke ( alluding to a shepherds flocke ) there be old and young , Lambs and Ews , Isa. 40.11 . of several sorts , sizes , colours , complexions ; yet all make but one flocke , and it is not the difference of the fleece , of the colour , or outward appearance , or tone , or bleat , or going , or weaknesse , or leannesse , or raggednesse , that makes it none of the flocke , so long as it is a sheep still ; as long as none of these differences are such as make it no sheep . So the Church of Christ shall consist of Saints ( though they differ in opinions , so long as those opinions cannot make them no Saints ) that are under variety of dispensations , administrations , forms , opinions , and severall measures of grace and spirit ; And yet the Lords flocke , a holy flocke . Verse 38. all having one Master-Shepherd , serving one and the same God , as Zeph. 3.9 . I will turne the peoples of all Nations to a pure language , i. e. of the Spirit , and then all ( under all formes , orders , languages whatsoever , all ) shall serve the Lord with one consent , all shall agree in one , and consent in that to serve the Lord , and to draw together with one shoulder ; as the simile runs , from a yoake of Oxen drawing together ; yea the Leopard , and the Kid , the Lion and the Lamb shall lye down together . See this also foretold by Zach. 2.11 . Many Nations shall be joyned together , and Zach. 8.23 . of all languages , shall take hold of him that is a Jew , saying , We will goe with you , for we have heard that God is with you : that is , Men enlightned that have found the Lord ( as in verses before ) and are united to him , they shall now enter into the Church of Christ , where the Lord is with them . Though they be of all Languages , Nations , habits , forms , and appearances , so they be but holy , and seekers and servants of the Lord as before , they must be received , though there be as large a difference ( in things outward and formal ) as between other Nations , and the Jews , yet they must be all one , and brought into one body . God will gather all his people into one , and every year he is hastning this designe , to bring all into one . But for further proofes , see Phil. 3.15 , 16. If any be of another minde ) what then ? not put him by , no but walk with him ; for God shall in time reveal it to him ; Neverthelesse whereunto we have already attained ( and are all of one minde and judgement ) let us ( all ) walke ( together , as Phil. 1.27 . and Phil. 2.1 , 2. ) by the same rule ( of Christ ) let us minde the same things ( that is , of God , the honour and glory of God , the worship and service of God ) thus much , to me , lyes under the Commission Christ gave in Mat. . 28. Teaching them to observe all things that I have commanded you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep them charily , whatsoever commanded and commended to them in Discipline and Doctrine ; now this was one in Mat. 19.14 . to admit even of Infants in Christ , of such who are as weake , simple , innocent , and as unable , as little ones to speak or expresse themselves , &c. yet such are to be by Christs Disciples ( Christs-Church ) received , and admitted as well as others that are of a more manly , growne , and strong stature in Christ ; for of such as these little ones ( as well as of strong ones ) consists the Kingdome of heaven . Moreover , we might muster many Authors together to beare testimony to this truth ; but besides what was said before , we shall finde the examples of all Churches in primitive times to take in all Saints , though of different opinions ( if holy , and beleevers ) in Corinth , Rome , Galatia , Antioch , &c. where were Jews , and Gentiles , circumcised and uncircumcised , and such as did exceedingly differ in opinions ; thus Rom. 14. Gal. 2.11 . and 5.1 . and Act. 15.1 , 2. and 1 Cor. 12 , 13. for by one Spirit are we all baptized into one body , whether Jews or Gentiles , bond , or free ; so after the Apostles dayes , as appears by Ecclesiastical Writers , all that were godly in Christ Jesus without respect of persons or opinions were received , their faith in Christ and love to all Saints was looked upon as necessary and enough ( as Mr. Fox observes ) till the hot contest between the Asians and the Romans about the observation of dayes , An. 157. and then in Antoninus Pius's reigne was Polycarpus faine to goe to Rome to Anicetus ( then Bishop of Rome ) and though they two differed in opinion , yet were they one in most sweet , kinde , and Christian communion , and both avoided the breach of unity or peace , sayes Euseb. Eccles. Hist. lib. 5. cap. 23 , & Socrat. Schol. Hist. Ec. 5. cap. 21. ) and as Irenaeus writes to Victor ( as we shall heare by and by ) the Church before this time received such as were of contrary opinions , and held contrary observations , and yet notwithstanding held fast the bond of love and unity . ( Vide Par on Rom. 14 v. 6. ) Afterwards in Comodus's dayes the poore Saints had a little breathing time , and respite from persecutions to take aire a little , and then arose ( as is usual in the times of the Churches peace and liberty ) a loud difference amongst brethren about the observation of Easter day , and such trifling ceremonies , some ( and those of the Western parts ) as Mr. Del takes it in 's way of peace , pag. 116 , 117. ) pretended the tradition of Paul and P●ter to observe it on one day ( although indeed they had it from Hermes and Pius ) and the Easterne Churches pretended the tradition of John to observe it another day : and about these trifles they had hot word-wars and skirmishes in discourses ; but yet love continued , and unity and order in the Church , till Victor's time , a fiery ( brand , or ) Bishop of Rome ; and hee rose high , and as hot as a Toast , to excommunicate all that were not of his judgement for Easter-day , after the ( pretended ) tradition of Paul. And the Asian Churches not yeelding to his opinion , he would cast out , and take none in , but those that did just jump with him in his opinion ; hereupon those of his opinion went to him , and of the other , to the Churches of Asia . Now the difference growing great , even to the breach of unity , order , and all , and that about trifles , things not necessary ; Irenaeus writes to Victor Bishop of Rome roundly , and tells him it was not so before : for among former Christians , & in the Churches then , they were all at peace , and in love amongst themselves , although there were variety of opinions , and observations , and till this time Christian liberty continued in use , and it remained fresh to use or not use things indifferent ; but now began uniformity to be of force and in fashion , and to be all of one opinion a thing necessary , ( and not before ) and such as differed to be judg●d Schismaticks , Hereticks , and the like . And now all alike have been in a flame , and the Saints of Asia ( that could not be induced to them , or seduced by them of Rome ) were to be cast out , and excommunicated by Victor ; but then the word was brought forth to decide the difference : and those spiritual weapons ▪ to win the Conquest Irenaeus uses ( as before ) and sayes thus further to Victor in his letter . The variance and difference about ceremonies is not now new , nor strange in the Church of Christ , both about Easter day , and Fast dayes ; and yet for all this diversity , they were in unity among themselves , which he proves , and brings abundance of examples for it , and instances in Telesphorus , Pius , Anicetus , Soter , Eleutherius , and others , who neither tyed themselves nor others to an uniformity , or to be of their judgement or opinion , but all were left to Christian freedome . And as Socrates lib. 5. cap. 19. sayes of the several sorts of fasting then used in several Churches , because none can bring any commandement written of this matter , it is plaine ( sayes he ) it is left free to every mans minde and will , and none to be compelled by fear or necessity to doe this or that . Thus we see in those dayes the Saints that differed in judgement and opinion were beloved , and received , and accepted as Saints , without respect to their opinions , till Victor's time , when Antichrist began to get a head , and to assinuate secular powers , &c. And ever since , O what sad differences have arose ! ( by the Devils subtilties , and Jesuitical sophistries ) and what ranke seeds of division have been sowne to set Christians together by the ears , and that about nothing ! empty shadows , and puff-paste appearances ! and all hereby to vilifie the Church of Christ , and true Saints , as if such could not bee Christs Disciples who differ so , seeing they should all love one another , Joh. 13. and not fall out , and jar as they doe . Doe not the enemies of the Gospel to this day , Papists , and others make sport of this , and make it an argument against us that wee are not Christs ? O what a may-game they made ( and doe yet ) at the hot contestations between Calvin , and Luther in Germany ? and betwixt the Lutherans and Calvinists ? what fearful , detestable , unchristian combats are there yet ? how unkind and cruelly hateful are the one to the other , and all about opinions ? And in our dayes what a bone is cast in to make a quarrel between the Presbyterians and Independents ? Independents and Anabaptists , & c ? Now that which is worst , is , that they differ in affections as much ( yea more ) then in opinions ( which is a most miserable thing amongst them that are indeed godly ) now this was not so from the first ; for as we have heard before ; so Augustine and Hierom differed in opinion , but yet loved one another heartily , and did not at all disturb the Church thereby , but had high esteem one of another for all that , as Peter had of Paul ( who differed from him , and preached openly against him , Gal. 2.11 . ) yet , sayes he , Our beloved brother Paul , 2 Pet. 3.15 . And I remember , when the Donatists did urge Cyprian's opinion for rebaptizing , O , sayes Augustine for him , Hunc quasi nevum candidissiim pectoris cooperuit ubere charitatis , but he hath covered this faulty opinion of his most faire and candid breast , with the full bigs of charity ; for he did hold fast to his brethren that differed from him , in all love and sweetnesse , and would not rend away from the Church , but maintained the unity of the Church ( which was not of his minde ) and kept continually the bond of peace ! Oh! O then , that all brethren of all opinions would learne this lesson , and we should be glad to have communion with such kinde of Anabaptists ! Donatists ! Cypriansts ! or what opinion soever , so holy ! But thus I have proved it to be the practise of primitive times to admit differing brethren , till Antichrist began to start up . And Melancthon sayes , ( as Dell observes , pag. 120. in 's way of peace ) seeing we agree together in the chiefe Articles of faith , and Christian doctrine , wee must embrace each other ( as brethren ) in unity and Christian love , order , and peace ; and let not the difference of rites , or variety of Ceremonies , or difference of opinions , dis-joyne our mindes and hearts from one another ; no , nor yet the difference of Ecclesiastical government ( sayes Bucer ) make us differ from one another : have we not all one Father ? for shame let us love and live together as Saints . Besides all this Artillery to defend this truth , viz. That all Saints might be admitted , I might fortifie it further by other Reasons , which I shall omit them now ( having been alreardy at large ) unlesse taken in two or three considerations ; As First , that all Saints are Sons and Daughters of light , and therefore have liberty to lay by what is dark to them ; for as Psal. 39. ult . in the Lords light they see light , not in mans light ; they cannot see with other mens eyes . Therefore they have a liberty of rejecting , or refusing whatsoever they find not agreeable to the revealed minde of Christ ; And whatsoever is asked of them , or accepted from them ( as matter of faith ) and they are required to obey , or yeeld submission to , they must , and will have Gods word to give it them , & the Gospel of Christ to hold it out to them , or else they returne a blanke to it , or a negative answer , 1 Thess. 5.22 . Col. 2.20 , 21 , 22 ▪ 1 Joh. 4.1 , 2. Act. 17.11 . Gal. 5.1 . and will have none of it , that hath none of Christs Commands for it : wherefore it is with them as it was with the Beraeans ; they search the Scriptures whether they can finde such things so or no. Children of day , they see where they goe ; but them of darknesse doe not , Act. 17.23 . 1 Joh. 2.11 . they goe they know not whither , but at a venture doe as others doe ; whilst the Saints of God walk warily , wisely , knowingly , &c. yea and armed with light too , Rom. 13.12 . being round about swallowed up ( as it were ) in a clear truth , which they are able to defend and maintaine , having put on the armor of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruments , weapons of light too for defenc● . The word of God which conquers them they use to conquer others with , and in such cases as these are , ( as to the Doctrine and Discipline of Christ ) the Saints had need to be clear ; for they shall meet with many adversaries , oppositions , enemies , hot , strong , sturdy , and lusty , and that will with full blows , and violent buffets , and arguments use all means to assault , wound , and knock them down ; therefore , I say , they had need to have the armour of light on , against the time they are to meet their storming , angry , raging adversaries , else they will soon yeeld and faint ; therefore it is that nothing should be urged upon them which is darke to them . For as darknesse is caused by the absence of the Sun , so is darknesse in the minde , and upon mens spirits , when they finde not Christs ( the Sunnes ) light to shine in their hearts , and to give them the knowledge ; and when they finde not in the Gospel , that forme , opinion , or practise , which others urge to them , and would presse upon them , then they are in the darke , which ought not to bee thrust upon any Saint , or Brother , that is to be received . For first , wherein they are in the darke , they are disconsolate ; whilst those that live in the light walk in the day , and doe what is cleare to them out of the word of God , and doe it chearfully , freely , comfortably , and indeed confidently . And the conscience is cleared , and rejoyces in such practises as are approved by day-light , and are cleared in the understanding , and proved by the word of Christ. And Secondly , darknesse hinders sight , tenebrae a tenend ; and tenebra est visus impeditiva ; and so doe such opinions and practises which are pressed upon us without the word of Christ ( without the light ) and not in the beams of the Sunne ; those brethren cannot see other things ( often-times ) that are swallowed up in them . Who are more blinded ( as to the most spiritual objects and discoveries ) then your greatest formalists ? that are most hot , high , stirring , pressing their owne formes , opinions , judgements , especially in things doubtful , and indifferent ( and such things as are left indifferent ( and such things as are left in the darke without the word ; ) O! how bitterly are they besotted & incensed against the more subtle ! oriental ! spiritual ! and most splendent truths ! ( color omnibus unus ) thus were the Pharisees , and so Isa. 29.10 . and Joh. 9.39 . Thirdly , they know not how to walke when they are in the dark ( est gressus prohibitiva ) nor whether they are right or no ; And Fourthly , they walke in feare ( for so much as they are in the darke , est timoris incussiva ) and so they cannot but bee faint and fearfull of that opinion , practise , or forme , which they finde not in the word of God ; And Fifthly , ( est casus inductiva ) it is dangerous , and they are liable to fall then when they are forced or induced to do that which they see not warranted in the word , but left in the dark too : and who then would ( as was said before ) give a brother such occasion to stumble and fall ? Sixthly ( est verecundi● diminutiva ) this night-opinion , or practise , or forme ( whatsoever it be ) which any are brought into , makes them ( many times ) too immodest tooth and naile ( unguibus & dentibus ) to fight for , and act for what the word warrants not . As the night that makes night-walkers too bold in immodest formes , and appearances and practises sutable thereto . So , O sad ! some of your formalists you will finde have the Whores forehead ! harlots-dresse , and are too bold ! ( as blind Bayard ) and confident for such formes ! opinions ! practises ! and wayes , which have none of Gods word to give life or light to them ! and yet how hot are some for Antichristian orders , and customes , which ( were the light up , and did the Sunne shine in their Horizon ) they would even blush to owne , and be ashamed to shew their heads for . Now all these ( and many more ) inconveniencies would be unavoidable consequences of such practises , as to presse our opinions or judgements upon any of the Saints , and upon such conditions to admit of them into Communion , which God forbid should be in our thoughts hereafter ; For let us doe as we would be done by , and let every one walke ( that is a childe of Light ) in the light and liberty of his owne conscience ; for better it is to follow even an erring conscience , when it cannot bee informed and corrected , then to doe against conscience . But thus for the first Consideration . Secondly , Consider what is the glory and beauty of Sion , ( which shall be shortly ) the joy of the whole earth ? is it not variety in unity ? and into unity ? The Church militant is the image or figure of the Church triumphant , and all her Ordinances , Orders , Forms of Discipline and Doctrine are no more , ( nor lesse ) then a shadow of what is to come in the Jerusalem which is above , Gal. 4.26 . wherefore the word Jerusalem in the Heb. is of the duall number , to teach us ( as the Cabalists confesse ) there is an heavenly , as well as earthly Jerusalem● and the taking away of the letter jod out of J●rushalaim 2 Sam. 5 13. teaches the earthly Jerusalem is but the shadow , and the shadow vanishes away into the substance , which is that , that is above . Thus the Apostle intimates in Col. 2.17 . speaking before of many Ordinances of Circumcision , Baptisme , Sabbath-dayes , &c. which are all ( sayes he ) but a shadow of things to come . Like as you shall see the image of the Sun in a plash of water , where it looks like the Sun , full of light , and very lively , as if the Sun were seated there . So Cant. 6.9 . the Church here is said to bee the onely one , the choice one of her mother ( i. e. the Jerusalem above ) that is , she looks so like her Mother , as the very picture of her . So her Ordinances are but shadows of what is to come . Baptisme whereby they are washed here ( and in primitive times the Catechumeni and Adulti were wont as soon as they were wash●d , to be clad with white robes ) it is but a shadow of what is to come , Rev. 7.9.14 . when the Saints shall be clad with white robes , washed in the blood of the Lamb. The word here enunciative , is but a shadow of what is to come ( the body is Christ , saith the Apostle ) he is the word essential , Jo. 1.1 . the singing of Psalms Hymns , and spiritual Songs is but a shadow of that Hallelujah which i● to come , which we shall all sing with one voice before the Throne and Lamb for ever , Rev. 1.9.1 . and again Vers. 3. and again Vers. 4. and again Vers. 6. as never satisfied , and yet ever satisfied with singing it ( Victoria Hallelujatica . ) The Sabbath here is but a shadow of that which is to come . Christ is the body and substance of them all , he shall be the Temple of the New Jerusalem , that is , he shall be in the room , and stead of all Ordinances , Sacrifices , Worships , and services , viz. Christ , the substance of all . All the shadows are empty things , though caused by the substance in the light , yet the shadows are variable ( as the Sun turns ) in ev●ry age , and shall grow lesse and lesse , shorter and shorter , as the Sun grows higher and higher , till they be swall●wed up in the substance , and are no more ( as shadows ) seen . In the interim where the shadow ends , the substance begin● . The shadow is the darke , or imperfect representation of the person , and hath some similitude thereof . The Church here is a representation , or similitude of that to come ; that here is more in variety , that to come more in unity ; for in that to come , Saints of all judgements , under all formes , in all ages , are members of one Church ; and the more the Church here ( now ) looks like her that is to come , the greater is her beauty and glory ; and the more her variety is swallowed up in unity ; the more she looks like the Jerusalem which is above , for all shall be one Rev. 7. from 1. to 10. of all Nations , kindreds , peoples , tongues , which no man could number ; this is the work , the strange worke that God goes on so fast with , especially in these last Ages , and in these Nations , as Eph. 1.10 . To gather together into one , all things both which are in heaven & which are on earth , even in Christ ( the substance ) ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to recapitulate , and bring up to one head , to collect ( as in multiplication ) all into one summe ; All things in one , all Saints , all Ordinances , all opinions , all forms , all excellencie● , to gather all into one . To reduce all to one head . For this Christ prayed so , Joh. 17.20 , 2● . that all Saints ( in all ages , of all opinions whatsoever ) that beleeved , or should ( for time to come ) beleeve in him , might be all one , and then their glory would be great , Jo. 17.22 . and they would be made the more perfect . Verse 23. O! we shall see every day more and more ( as the gathered Churches are more & more refined and spiritualized ) that they wil lesse presse the form , or pray for the opinions of such as are to be received and admitted , but wil make it enough to know that they are beleevers in the Lord Jesus and therefore ought to be one with them , be their opinions different from them in things doubtful and indifferent ; and this Doctrine shall shortly be imbraced without scruple or question ; and then the Church shall be more glorious and beauteous in the sight of all . As the b●ams of the Sun which are here below are many , & various , and spread divers wayes , yet the higher and nigher to the Sun , they are the more united , and the more they are united in one , the more splendent , and glorious they are ; So the Church growing upward to her full stature in Christ , the nigher she is ( to this Sun ) the more her multiplicity of forms , opinions , Saints , and all are made one in Christ , and the more glorious they must needs be ; and besides the more sweet & perfect they are too ; as variety and discord in musicke , make the sweetest concord , and most orderly and perfect period ; but thus far for the second Consideration . The third Consideration is from the rule of admission , which is a rule of Prudence , and Charity which are not membra dividentia ) any degree of true faith in Christ is enough to take them in , upon Rom. 14.1 . where we finde an absolute probability of a person converted by the power of grace , and called from darkn●sse to light , there wee are to take satisfaction , without a curious scrutiny ( which some make ) into their judgement in matters indifferent . Mr. Calvin in Epist. Rom. 14.4 . sayes , Semper bene sp●remus de eo in quo cernimus aliquid Dei , &c. Let us alwayes thinke and hope well of that brother in whom we see the ●east tokens of grace , or any thing of God dwelling in him ; ●t is a great fault amongst many to exact an excellent height of grace , judgement , or the like ; and to look for a Paul , or an Abraham presently ; O no! for God accepteth and receiveth the least grace and growth in truth : And so must wee even him that is weake in the faith , Rom. 14.1 . Now that rule which exacts other things , and requires more then is necessary , even to the weakest in the faith , excludes many times such as God includes , and hath ( himselfe ) received and accepted of ; wherefore we must have great care of grieving any of the Saints , or putting any by for their opinions in things doubtful or indifferent ; for to deny a truth ( even a very truth ) in things of a middle size , and left indifferent , does breed but a tolerable errour at the most ; but to do it in points positively commanded and necessary ( I confesse ) is an intolerable error at the least ; for stiffely to stand to an error in points necessary and fundamental , makes a man a Hereticke at the least , whilest the other can make him but a Schismaticke at the most . But thus for the third Consideration ; some more I might have added , but I hope I have said enough to wise men , and to all the true Churches of Christ in the world , to ratifie the truth asserted of brethren ( dissenting in things indifferent . ) Besides what Gamaliel said to the Councel , Act. 5.38 , 39. Refraine from these men , let them alone , lest haply ye be found even to fight against God. Mr. John Goodwin hereon affirmes , it is wisdome not to oppresse any in Gods wayes , of Gods servants , and to attempt any thing against a way , which for all that we know is the way of God , may be found but a fond engagement , and a fighting even against God himselfe ; so it is to shut out any for an opinion ( he holds ) which is left doubtful or indifferent in the Scripture , a great imprudence , if not impudence : And a zeale without knowledge , Rom. 10.2 . Eccles 7.18 . which is full of selfe-conceit . Now the Rule is a sound knowledge out of Gods word of the thing for which we are zealous , that it is right , and required in Gods word and Gospel , Gal. 4.18 . and let it be ( ad aequale ) according to our knowledge , Duo sunt ( sayes Anselme out of Augustin . Serm. 202. de temp . ) in quibus temerarium judicium cavere debemus , cum incertum est quo animo quicquam factum est , vel cum incertum est qualis futurus sit qui nunc vel bonus vel malus apparet . Rash judgement of any brother we must beware of in two things : First , when we know not with what a mind the thing is done ; And then secondly , when we know not what the man may be that thus appeares good ( at present ) or bad to us ; O then , therefore take heed how we judge , condemne , or keep out any beleever , be he of what opinion soever ! But so far for Explication : To be briefe in Application . Vse 1 Reproof : Are not they too to blame then , that stand too stifly upon Circumstances ? and trifles ? and forms ? and vse 1 such things as are left to liberty , and yet to impose a necessity upon them , is not this pestilent ? and unsufferable ? And yet , Oh how many unskilful builders in this age , that urge ( and that strongly ) an Vniformity , Vniformity ! as the Bishops cryed out for a Conformity , without which ( and they say true ) their Churches cannot stand . O sad ! how this mystery of iniquity works yet ! when the Churches order , peace , and happinesse consists in unity of the Spirit , and not in the unity of the Forme , as of a Prelatical , Presbyterian forme , or Prelatick Independent Forme , or Anabaptistical Forme ; O no! but in unanimity , not in uniformity ! For all outward Formes ( be they what they will , as Mr. Warr sayes , ( in his Dispute betwixt Form and Power , a pretty Tract , pag. 33. ) are part of those childish things which are to be done away , as Paul sayes ; hence it is that even as childhood is done away , and ceases in a more excellent growth and glory , viz. in the state of man-hood and perfection ; so shall all Formes of Discipline whatsoever ; Wherefore it is wrong done to the Church of Christ to keep up a F●rme to hurt , or hinder our growth , or offend any of the Saints , or ( as a dead Carcasse ) when it stinks , not to suffer , it to be buried ; so I say , to keep up any Forme as an engine of cruelty or persecution , or to make variance betwixt brethren . For who is so ready to crucifie Christ , as the Pharisee , or man of forme ? who is so contentious , and quarrelsome at the approaches and appearances of Christ ( in Spirit ? ) who is so captious at the truth shining in splendent spirituality ? who is so ready to betray them ? who sits so much at Councel against them ? and all , lest if Christ ( in the Spirit ) should bee beleeved , their ( Mosaical , Levitical ) rites , and forms would fall apace , and be of small repute , and not be received . So that , that Church-society , whose peace , love , order , and unity lyes altogether in the Forme , I may safely say , is such a spiritual Aegypt as we read of in Rev. 11 8. which is full of dead carcasses , and where Christ is crucified ( at this day . ) For as Aegypt ( which typified darknesse so ) it is a place of darknesse , and at least a vaile to keep poor creatures under ignorance , and to hinder them , and hide from them the excellencies and discoveries of Christ in the Spirit . In this Aegypt are many Magicians and wise men , who imitate Moses and Aaron , and they take counsel against the servants of God , the spiritualized ones , and Saints of Christ , saying , Let us deal wisely with them , Exod. 1.10 . lest they multiply and be more then we , &c. or let us deal subtlely against them , as Stephen sayes , the Greek renders it to keep them under us . So that they work against us more by policie , then by piety . As by putting strange names on the truth , to make it odious , as the Pharisees did on Christ in the flesh ; sometimes calling him Samaritan , sometimes Wine-bibber and Glutton , sometimes one that works by Beelzebub , and Devil , sometimes the friend of sinners , &c. all this to render him odious , that they might have the more suffrage to make him suffer as a blasphemer and malefactor , and none to pity him ; so subtilly do they disguise the true Gospel of Christ , the wayes of Christ , and spirituall truths , with new and strange names , calling them Errors , Heresies , Blasphemies , &c. and what not ? And why ? but that they may the more unanimously , and with the freer consent of the poore ignorant people ( who know not what they do ) crucifie Christ in the Spirit : such subtilties are in such societies , as we finde amongst the Presbyterians , and others counted Independents too , at this day . O how confidently they accuse , condemne , and crucifie the Lord , and spit on his face ! and lash him with their tongues in those truths , that they with wide-mouthed malice naucifie and scurrilize , and speake so unmercifully against ! Besides , O , what severe Task-masters , are in this Aegypt ! how the Ministers of it put poore men upon works , lay burthens on their consciences , compell them to their opinions , and set them upon doing day and night , and presse them to it on paine of death , hell and all ! but alas a day ! poore Saints , they have not where withall ( in themselves ) to doe any thing ! but to build a Pithom and Rameses , Treasure-Cities ▪ for Pharaoh the God of this world , to garrison against the appearances of Jesus Christ ! Furthermore they in this Aegypt would confine Saints ( Israel ) to their land ; to worship there , and to serve there , and then they could be content ; if we would but keep within the bounds of Aegypt , and not goe from our own Parishes , Classes , Teachers , or the like ! And moreover , O what a trouble to them it is to see Gods Israel doth encrease and multiply , doe what they can , and how are they afraid ! such a Church , I say , is but a Spiritual Aegypt , whose streets are full of dead carcasses ! corrupt unsavoury , stinking , dead , uselesse , life-lesse and abominable Formes , which are not fit to be above ground in any place , but where our Lord is crucified . Now , I say , O , it is sad ! where we yet meet with such hard Taskmasters , as would keep us in perpetual bondage , under their Formes , and Ordinances , and impose things upon us which wee are not able to beare . Seeing all Administrations and Formes must runne their race and fall : And we finde not that a Forme was created for a standing rule , but a temporary helpe to serve a turne , for an age , or so , wherein it is once usefull ( and then veniente perfecto , evacuatur imperfectum . ) For as every man will dye in time , when his radical moisture is spent , and yet he may be said to dye before his time , being anticipated in his course by intemperance , or miscarriage and mischance , and the like ; so every Forme will fall in time , and naturally expire ; and yet ( as we say ) may be cut off in the midst , and the fall of it hastened by the intemperance and miscarriages of such fondlings , as abuse it , and adore it : As the Brazen-serpent ▪ was suddenly knocked downe when people began to give honour to it , and to Idolize it ; for God is jealous of his honour , and rather then his glory shall be given to the Form , he will break it in peeces like a Potters vessel , and grinde it to powder to bee no more seen , nor set up againe ( as he did the golden Calfe . ) wherefore how dare wee doat upon any Form● which must and shall passe away ! wee read that Austin , An. 598. asked Gregory , how it came to passe there should be so many forms , and such diversity of customes and ceremonies in severall Churches and Countries , seeing there was but one Faith all this while ? why saith he , that you may choose out of all the best , and picked out things , out of all the Churches about here and there , whether in Rome , France , or else where , they being left to take which you best like , and approve of in conscience to practise , as most usefull and orderly . So that we are not to be tyed up to any one Forme , nor to have our consciences bound up to things left to liberty . Now methinks the Church of Christ ( which is his body too , and flesh ( as I may say ) now in his Saints , doth appear much parallel with Christs fleshly appearance upon earth ; For Christ in his flesh ( when he was here ) and Christ in his Church ( now here ) to my judgement , are said both to be his body in a parallel Forme ; For in this Church-forme every member , or Christian brother therein is ( as it were ) an emblem ( representing Christ ) in one stage or other of his life ; some live in a crucified Christ , some in an exalted and glorified Jesus ; some live in his life , some in his death ; some are debased and abused ; some are honoured and owned ; some live in Christ after the flesh and forme , others live in Christ after the Spirit , and power . And in this forme or appearance ( as it were in his flesh ) Christ does and suffers , lives , and dyes , descends , and ascends into a higher glory , and the highest pitch of a Christian's life is Christ risen and sitting , at the right hand of God. In this forme hee silences the Doctors , whips out buyers and sellers too out of the Temple ( turnes out mixed multitudes ) teaches in the Synagogues ( or Parishes ) yea and works miracles , and yet for all that the Pharisees ( of the Synagogues ) do slander him , and seek to crucifie him , as we said before ; so that in a Forme he is capable of suffering too , especially when his people are inslaved by an inforced uniformity , for which Antichrist makes use of Secular powers . But God hath in all ages powred his Vnction ( the Spirit ) upon some of his choisest servants to oppose Vniformity enforced ; and John Gerson , Chancellor of Paris a hundred years before Luthers time , layes about him hard , to beat down this Antichristian doctrine of Vniformity , or tying all to a Forme . For in his Sermon before the King of France ( pro pace & unione Graecorum ) in his seventh Consideration , he sayes , Men ought not to be bound up to beleeve and hold one and the same manner of Government in things that doe not immediately concerne the truth of faith , and the Gospel of Christ ; ( and saith ) he , were this well observed it would be the principal key to open a door of peace and love , and union among all different brethren , and Churches , and now between the Greeks and Latines who differ in many actions and forms , and rites , and rules . As for BAPTISME , the Latines say , I baptise thee ; but the Greeks say , Let us this servant be baptized , &c. So for the SVPPER , the Latines will have leavened bread , the Greeks unleavened bread ; but sayes he , Let every Province , and Church be at liberty about in his owne sense , and use his owne order and forme . Our Fathers before the Flood lived and worshipped in one Form ; after the Flood in another , before the Law in one , and under it in another , and after it , under the Baptist in another , under the ministration of Christ in the flesh in another , under the Gospel in another ; under the dispensations of the Spirit another way , &c. as Heb. 1 , 1 , 2. divers wayes , and in sundry manners . Now all such Formes ( as Gerson speaks of , and of such I speak ) why they are left free to use or not use ( as there is need of them ) without tyes ; wherefore no Forme should be so urged or pressed upon any brother or Saint , as to despise , judge , cast him out , or keep him off if he come not up to it , and under it ( which is a yoke to him who is not free ; ) Now , wee must willingly lay them aside , rather then lay them on any as a burthen ; for even Gods owne Ceremonies , Eph. 2.15 . and Commandements were laid aside , and put by to make peace and unity , that there might not be any difference among brothers ; no not between Jew and Gentile ( so far off ) but that they might be one . Much more must all our Formes ( for of such I speake all this while , let none mistake me ) they must much rather be throwne aside , then thrust on any Saint whatsoever . Famous is the answer of Eleutherius Bishop of Rome to Lucius K. of Brittain ( as Hollinshed in his Description of Brittaine , chap. 7 Anno 187. historifies ) when the Gospel began to be preached freely , and Brittaine received the faith , and without any impeachment , impediment , or Ceremonies at all ; yet King Lucius sends to Eleutherius for some model , or forme of Church-government , who had this answer . That Christ hath left sufficient order in the Scriptures for the government of his Church : you require , saith he , Our Forms and Laws ; but our Laws are faulty , G●ds Laws are never so , take the Scriptures , and look you out a government there , and follow that . So that this was rare , even from a Bishop of Rome himselfe ( being the fourteenth after Platina's Arithmeticke ) but it seems in those dayes they were more modest then they were afterwards , when they haled in , and hoised up humane inventions , and would make men submit to them , or else censure them ; yea I may say , then they are in these dayes , that doe even grate their teeth , and hate at their heart , such tender conscientious Saints as doe but doubt or question their injunctions and Precepts ; and surely this were fitter for the Turkes , for it is among them , that a man must not question ( no not on pain of death , and damnation ) their general received Religion and Ceremonies , whereby they enjoy a ( pace pudendo ) peace which we may be ashamed of ; but this it is , among men of form , they are afraid lest their Idols should be loathed when they are knowne . There is a great deal of Idolatry yet in England ; as when your Formalists set up any forme , or thing , in the room of God , which is not God ; that is done , sayes Mr. Perkins upon Gal. 5. three wayes : 1 When the God-head is ascribed to a meer creature , as it was said of Herod , The voice of God , and not of man. 2 When the property of the God-head is ascribed to the creature , or thing , or forme , Act. 12.22 . And thirdly , when the heart and affections are given up to the creature , Col. 3.5 . or Forms , when they make Idols of them . An Idol is taken two wayes : 1 A thing devised , a fiction , a humane forme or invention . 2 When we conceive of a Forme otherwise then it is ; Thus many have their Idols up , in this age , which God will downe with to the dust in the next : Though they say , Oh , they are holy , spiritual ! as Col. 2.20 , 21 , 22. what difference is between the Papists worshipping God in images , and the Presbyters , and some others in their formes ? which they adore so , and set up in the room of Christ , and his Spirit ; is not this Idolatry ? When Phaedra lay with Hippolytus , she protested that she embraced Theseus in him , whom hee so neerly resembled ; but yet this freed her not from being an Adulteresse : so Papists say , they worship not the Image , but the person in it , not the Crucifix but Christ : so say others , we doe not so adore the circumstance , but the substance , the forme , but the thing ; but alas ! this does little quit them from the guilt of spiritual Adultery , viz. Idolatry . O then ! they are in a high blame , and Articles of high Treason might bee compiled against them ▪ that thus stiffely stand up for Vniformity of necessity ; and such doe but let their nayles grow long to scratch the truth with . In every Forme there is weaknesse , and in some degree or other a tincture of the flesh , selfe Division , &c. For the occasion of them is our darknesse , weaknesse , and imperfection . Now it is Gods designe to purge all forms from their dregs and filthinesse , for they are full ; wherefore let not them under one forme judge or condemne them that are under another ; for the wisdome which is contained in every one of these administrations is justified onely by her own children , and the refiners fire shall ( shortly ) have about with them all , and burne up all : in the mean time urge your forms upon none , for all must cease in time , though useful for the time . Vse . Exhort to two things . First , we must not cast off the present use of Forms ( whilst they are in date ) though wee vse 2 must not Idolize them , adore them , urge , and force them on others . For as lace sets out the Garment , so do some Formes , Ceremonies , Orders , &c. adorne , and not obscure ( if they be not abused , if they be not laid on too thick and many ) the substance of Gods service . Now , I say , we must not in stead of paring the nailes ( which indeed ought to be ) be too covetous at first , and cut the fingers of the Church , or make her hands bleed ; no , not although her nailes were too long , too strong , too ugly , blacke , and uncomely , Let all things be done in decency , and in order . Secondly , All Saints we must receive and love , Eph. 1.15 . that are in the faith with us Eph. 4.5 . for all Saints before , under , and since the Law , Abraham , Moses , David , Apostles , Saints in all ages under all Formes , and Opinions , and Measures ( though never so much different ) to this houre ; yea and all that were , are , and are to come , live in one and the same ( mystery of ) faith , in one and the same Christ apprehended by faith ; For as the Branches of the Vine though some are higher , and some lower , some bigger , and some lesser , &c. yet they all alike possesse of the same life , though some come one yeare , some another , yet they all ( equally ) live the life of the Vine , the little twig that came out but this yeare as well as the greatest Branch that came out many yeares agone , all live the same life of the Vine ; so in faith there is unity and equality all ( in all ages , of all opinions , and under all Formes yet , all ) live the same life of Christ. Now let us not stand at a distance about trifles , as upon shadowes , whilest wee live all in one Faith , one Christ ; Wee know the lower the Sunne is , the longer the shadow is , but the higher it is , the shadow is the shorter : So it is here , the more wee have of ( Christ ) the Sunne , and the substance , the lesse wee see or minde the shadow , or the Circums●ance . And it is because men have the Sunne behinde them , but let us keep the Sunne before us ( with our faces toward ▪ and full eyes on Jesus Christ ) and then wee shall keepe the shadow behinde us , and walk as Children of light indeed . O then , deare friends ! doe not stand so much upon a Circumstance , in receiving in the Brethren ! for beleeve it , they are Carnal Churches of men ( more then of Christ ) that doe so much trouble themselves , and stumble others about outward things . Hence it is that all must doe as they would have them to a tittle , or else they , shal presently be posted up for Hereticks or erroneous persons at the least ; and many times men are crosse , and love to be singular , and to oppose others in their practise and opinions , though without any grounds at all . As it is related of certaine Islanders neer China , who will salute by putting off their shooes , because they of China doe it by putting off their hats ; so some out of crossenesse to others ( that they love not ) will differ from them , though they runne into grosse errours and great absurdities thereby , which are more ridiculous then religious . But let us not looke for shadowes in the room of the Sunne , or empty formes for the righteousnesse , peace , and joy in the Holy Ghost . Such as are sound in the faith wee must admit , for the worship of the Temple must be measured . Hence it is that the Church must bee satisfied that they are Beleevers , and in the true faith of our Lord Jesus , whereof every member whom they admit , doe give in some evidences , or make some account , or other ; whereby the Church rests satisfied . Thus wee did in Dublin , the Confessions of faith ( so called ) made by some , lying much of this Forme which followes , and is the same for matter and substance made by all . An Account of Faith , as it was made and given in by word of Mouth , on the Eighth day of the Eighth Moneth , 1651. In a Publick Meeting-place at Dublin , upon his entrance into Church-fellowship there , By J. R. &c. I Acknowledge and profess from my very heart , before the Lord , and you all here present , That I do believe there is but one God ; who is omnipotent , omniscient , omni-present , and an infinite and all-glorious Being ; and distinguished into three subsistences , or ( if that word offend ) I will say into three personal proprieties and relations , according to his several operations and administrations ; namely , of the Father , Son , and Holy Ghost . The Father is of himself ; the Son proceedeth from the Father ; and the Spirit from them both . And although the Saints cannot take hold of God , as God incomprehensible , and inapprehensible ; yet they know him as a Father , as a Son , as a Spirit , dwelling in them ; and so far as his several attributes makes him known to them . First , Concerning the first Person ( so called ) of the Trinity , or God the Father ; that he is the great Creator and Governor of all things in Heaven and Earth ; eternally distinct ( as in himself ) from all Creatures ( as Creatures ) in his absolute Being , and absolute Well-Being . And that this God shall judge the World. But , Secondly , Concerning the second in the Trinity , the Son , Jesus Christ , of whom Moses , the Prophets , and the Apostles wrote ; and in whom all the Scriptures are , and shall be fulfilled : I believe him , as he is both God and Man , making a compleat Mediator ; and as God equal to the Father , as Man of the tribe of Judah , the line of David , the seed of Abraham , and born of Mary , &c. And as both the onely Mediator between God and Man ; And he was from everlasting ( and yet ) as Man from the Womb , he was separated , called , appointed , and anointed most fully with all gifts and graces , necessary for all mankinde . Concerning his Offices , That he is King , Priest , and Prophet , First , As the Prophet , he hath revealed his Fathers whole will , so far as is necessary to Salvation in his Word and Ordinances , and speaks it to his Church and Saints , by his Word and Spirit . Secondly , As Priest being consecrated for us ▪ he hath appeared to put away sin , and hath offered himself the sacrifice for the sins of the people , once for all ; laying down his life for his sheep , and he hath absolutely abolished all legal and Ceremonial rites and shadows , and is now entred into the Holy of Holies , and sits at the right hand of glory , making intercession for us . Thirdly , As King ; in general all power is given him in Heaven and Earth , and he doth exercise his power , over men and Angels , good and bad , for the safety of his Saints , and destruction of his enemies , till he hath made them all his foot-stool . In particular , that Christ is King over his Church , and shall reign on Earth spiritually , in the hearts of his Saints ; and by his Word and Spirit , he gathers all his peoples together from Idolatry , Superstition , Darkness , &c. into his own Spiritual way of worship and holiness ; and brings them to the Father , and by his Spirit he makes them a peculiar people , a royal Priesthood , a holy generation , and instructs and governs them by his Laws , prepared for his Church , and people . Thirdly , Concerning the Spirit ( the third of the Trinity ) that he is sent by the Father and the Son to make application of the whole work of Redemption , to those whom the Father hath given to the Son , by his decree ; and whom the Son hath brought to the Father , by his blood , according to the everlasting Covenant , made between the Father , and the Son ; which the Spirit carries on to us , as the Covenant of Free-grace , for our Salvation ; By the operation of this holy Spirit in me . This Grace was begun first by and through the Law which awakned me so , as that I saw I was lost , and undone for ever ; and then by the Gospel , whereby Christ was revealed to me ( and in me by his Spirit , ) and his righteousness cleared up mine ( But of this hereafter . ) This Spirit applyed Christ Jesus , ( as far as I knew him ) manifested to , and in me ; by which , I was brought at length to close with Christ ; and that so unfainedly , that I resolved to loose all before Christ. ) So such are , First , by Christs righteousness justified ; Secondly , by his Spirit adopted sons ; Thirdly , by his Grace sanctified and really changed to the piety and purity of Gods holy Image ( gradually ; ) and Fourthly , Glorified and changed from misery to happiness ; which begins in the inward sence of Gods soul-melting love to them in Christ ; from whence , is the hope of glory , and assurance of salvation , joy , peace , and happiness within , &c. Fifthly , Concerning the Scriptures in Old and New Testament , they are the Word of God , as they were writ and indited by the holy Spirit ; and that they are the standing rule left us , both for our knowledge and practise , doctrine , and Discipline , here below . Sixthly , I believe , that by the first Adams disobedience we all fell , and that we are all by nature the children of wrath , dead in sins and trespasses ; and that those who live and dye in their sins , cannot be saved , nor any without regeneration or new birth . Seventhly , Concerning the Church of Christ , I know it is but one Body , Universal , and Catholick , and that is of all Saints , past , present , and to come , invisible and visible , yea , spiritual and formal : But this I also believe , that God hath left a rule in his Word for Particular Congregational Churches here upon Earth , as the visible , to make up his one intire and universal Body . Eighthly , Now concerning Christs particular Churches , I believe as I have preached and proved such a Church to be a Fellowship called out of the world , and united to Christ , As Members to the head , and all one with another ; according to the Word , for the worship of God , and the edification one of another ; and that such must be separate from false ways , worships , Antichristian superstitions , observancies , &c. and willingly joyn in Christian Communion , and Covenant , or resolution of cleaving close to the Lord in this his way , with purpose of heart , and by free confession of their Faith , and subjection to the Gospel ; and therein especially , I believe , That the Ordinances of Christ are to be freely and frequently dispenced ; as preaching , praying , prophecying one by one , Singing of Psalms , Hymns , and Spiritual Songs , Sacraments , Censures , Offices , and Officers , and often and ordinary exercising of gifts . And that there is a chusing of , and setting apart Officers by the whole Body , and that none doth orderly do the office of a Minister among them , but such ; and besides ( to omit many other things ) and bring all up in this rear , I do really believe , that such orderly Churches , have priviledges royal , oracles , and seals , and precious promises of Gods love ▪ presence , and protection , in a special m●nner , more then all the world besides : And although particular Churches be distinct and Independent Bodies , even as Cities compact . Temples , Houses , &c. yet all Churches must walk by the same rule , and have counsel and comfort , and help from one another , when need requires ; as being all Members of one Body , of which Christ is the Head. And to conclude , I am fully perswaded in my very soul , that at the day of judgement , when the dead shall arise , that I shall arise also , and shall rejoyce in Jesus Christ my Saviour and reign with him for ever , and sing Hallelujah for all Eternity , in the Congregation of the first-born ; where the Spirits of just men are made perfect . And this is my Faith , fetched from my v●ry heart , and presented in the hearing of a heart-searching God , and all of you here present . Thus after satisfaction is given to the Church of their sound faith , I finde no other thing necessary for this fifth Chapter ; wherein I have been prolix , but I hope profitably . CHAP. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasid . Every o●e to be ADMITTED , gives out some EXPERMENTAL Evi●ences of the work of GRACE upon his SOUL ( for the Church to judge of ) whereby he ( or she ) is convinced that he is regenerate , and received of God , which is proved and approved by about forty examples of worth . IT is said of Christ Mark. 7.24 . That he could not be hid , neither can grace , nor the Spirit of Christ ; which is known ( vel per revelationem , vel per operationem ) either First , by Revelation , as when God reveals it to a poor soule ( under extraordinary sad temptations , and soule-miseries ) by extraordinary wayes , many times in dreams , and visions , and voices , &c. ( all which you shall finde instanced by and by ) this way to some he takes , to comfort them , and recover them , and to acquaint them as he did Paul , 2 Cor. 12.9 . that his grace was sufficient for them . Or else secondly , by the operation of the Spirit ( & per aliqua signa ) in the wonder-working , and changing effects of grace ; for then thou hatest those lusts that hinder thee of Christ , and then thou longest vehemently after Christ , and lovest the meanes of grace , and livest in the workes of grace , and findest a great change in thy judgement , will , and affections now , and canst look up chearfully as to thy Father now ( being delivered from the bondage of feare ) and canst come with an humble boldnesse by the Spirit of adoption , and say , Father , I want a new Coat ( I must have one , viz. Christs garment ) and I must have a new Booke , viz. the Book of life , &c. ) and thou canst finde a power in thee ( more then before ) for to resist sinne and temptation , and a readinesse to obey , Act. 2.41 . and do any thing for God , out of fondnes and sincerity of love to him ; yea thou contemnest worldly things , and thinkest them below thee ; and eatest hidden manna , Rev. 2.17 . and hast the white stone , and the new name which none knows but he that receives ; the sweetnesse of which thou tastest , and canst tell it by experience , which is by no others to be known . And such kinde of experiences I could produce abundance , and intended it , but that I am this very week prevented by a little piece , tituled , Spiritual experiences of sundry Beleevers , recommended by Mr. Powel ; yet how ever I shall instance in some of both these sorts of Experiences in such as are the most remarkable and picked out , as they were given in at Dublin by such as were admitted ; the rather for that I finde not the like of some of them ever put forth for publick advantage ; and I beleeve they are some of the flowers of the Spring in these dayes . But before this , we must prove this practise warantable out of the word of God ; for I would not willingly offer any thing , but what is Gods owne , and in Gods order . Now to a poore soule , all such things as are in the soule , are made known by experiences ; experience , we say , proves principles . A mans principles are known and experienced by his actions , as we know how the will stands , by what it wills ( Homo p●r actus experitur principia intrinseca . ) But to the thing it will appear by the word , that the Saints are to hold out their experiences to others , yea in the open Congregations , and then we shall shew you the reasons , and so to the examples , to the proofes first , by precept and practise ; by precept , as Matth. 8.4 . when Christ had cleansed the Leper , he bid him ●oe , and shew it for a testimony ; and Matth. 28.7 the Angels bid Mary Magdalen goe quickly and tell the Disciples , that Christ ( whom yee seeke ) is risen , Go tell them it ; and Verse 10. Christ meeting with the Maries , renews the precept , Goe tell them ( my brethren , for all that I am risen , yet they are my brethren ) Goe tell them , &c. for now yee know it , and have seen me , and can assuredly say that I am risen . Joel 1.3 Tell your children , and let their children tell your children , and their children another generation ; And this is observed among the Jewes at this day out of Deut. 6.7 . and to adde more solemnity to the commemoration of Gods Law , and their deliverance from Aegypt , &c. they write it downe in a peece of Parchment , and then rowling it up , superscribe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaddai and fastened it to the wall , or the post of the doore , the right hand of the entrance ; and as often as th●y goe in and out , they touch it , and kisse it with great affection and devotion . This also lyes commanded , Psal. 34.8 . Come taste and see that the Lord is good , and 1 Thess. 5.11 . Comfort your selves together , and edifie one another , even as al●o ye doe . This is excellent to edification and consolation , to tell what God hath done for thy soul ! for hereby many receive benefit , and may meet with the like ; and other comforts , who have met with the like . Besides , there be abundance of Scriptures to prove the practise of this , as in Psal. 26.6 , 7. I will tell of all thy wondrous works ; yea Psal. 66.19 . Come and heare ( sayes he ) all yee that feare the Lord , and I will declare what he hath done for my soule ; for Verse 19. Verily God hath heard me , and hath not turned away his mercy from me ; So that it is no new thing to tell our experiences in publicke to the whole Church , and in the society of Saints . I wish it were more in practise ; for the rich discoveries of grace in Christ , and many wonderfull various wayes of Gods working in these dayes in his Saints would thereby be laid open . But see further , Psal. 18 30. The way of God is perfect ( sayes David ) God is a rocke , faithfull , &c. How knowest thou this , David ? O sayes he , I have tried it , the word of the Lord is tryed ; I can tell it by experience , and I know that he is a buckler to all that trust in him . And David , Psal. 51. promises , that as soon as his broken bones were healed , and the joy of his salvation was restored to him , Verse 12.13 . that he would presently preach it , and teach even sinners Gods wayes , to give them warning of uncleannesse , sinne , &c. and to tell them what it is to lye in hell , horror , to have a wounded spirit , an accusing conscience , and the judgements of an angry frowning God. Thus also 2 Cor. 5.11 . Wee knowing the terror of the Lord , ( that is , by terrible things which would make a man tremble , and his heart ake ) we perswade men ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) we tell them the condition we were in , and now how wee are out , on purpose to perswade them to beleeve in God , and to get out of their carnal condition ; for presidents sometimes doe prevaile before precepts ; so that this is no novelty to declare the condition which we have been in , and are in ; Taste and see , the mercy , grace , and love of God in Christ in the Gospel , by pardon , peace , reconciliation , assurance , or whatsoever is to be tasted , as Dr. Ames observes on 1 Pet. 2.3 . if so be ye have tasted how gracious the Lord is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not onely taken grace ( for so many do ) but tasted grace ( per metonymiam effecti ) and found experimentally feelingly , feedingly how it tastes : O then , you will say , O it is good ! O this is sweet ! and say to others , Come and taste ! The Israelites , when they had tasted the manna , they called it Angels food , but before they sleighted it , What is this ? Thus Psal. 119.103 . but why should we taste it , and tell it to others ? There be divers Reasons , both with reference to God , the Church , and those Saints themselves that doe enjoy them , why they should declare them to the Church . First , It is a bearing the best ( outward ) testimony to God reason 1 and his Attributes that can be , when we can say by experience that God is gracious , loving , slow to anger , ready to forgive , that he is true and faithful , for we have tryed him , and therefore know it , Psal. 18.30 . But on the other side , it is the want of this that makes us call his care , and his truth , and his mercy and love so often into question , especially in times of trials , ( as Sibbs sayes in his soule-conflicts , chap. 18. ) in Joh. 15.27 . and ye shall beare witnesse ( sayes Christ ) because ye have been w●t● to mee from the beginning ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ye shall witnesse upon your owne knowledge ( the word is ) not from hear-say , but have-say , from your own experiences , yee shall testifie even before the Judge in the eye , and ears of all the people , that I am full of grace , light , life , and salvation . You shall know it by experience , and witnesse to his truth , faithfulnesse , righteousnesse , justice , mercy , &c. And though a thousand should deny it , a child of God that can say by experience , that God is a good God , the word is a true word , his love is a most soul-ravishing , and never-ending love , and the like ; and his hand helped me , his blood cleansed , cured , comforted me , his owne good will restored me ; Oh , such a one opens the mouths of many to praise the Lord ! Psal. 35.18.27 . and to beleeve in the Lord , Joh. 17.21.23 . Jo. 11.48 . Act. 3.9 . Luke 18.43 . reason 2 Secondly , It is needful for the Churches benefit too , to set upon this duty to declare experiences of Gods worke on the soule , and that for these several Reasons which follow , As 1 To know ( so far as may be judged by the effects ) who are the Elect of God. 1 Thess. 1.4 . beloved of God ( that is by the judgement of charity , not of infallibility ) for none can say for certainty thou art a Saint , or elect , but so far as we judge and beleeve in Vers 5. the proof of Election lyes in Vocation , and ye know what manner of men we were , sayes he ; so that the Church was endued with a spirit of discerning , 1 Cor. 12.10 . Now such as the Church beleeves to be called of God , she beleeves to be of the election of grace , Rom. 11.5 . and such she must admit . Now to make Election sure ( as 2 Pet. 1.10 . ) and cleare , we must make our Vocation sure , and Calling clear , 2 Tim. 1.9 . where it is called a Holy calling , that is from sin , to grace , Tit. 2.11 , 12. from darknesse to light , 1 Pet. 2.9 . from former sins , and lusts , to holy life , 1 Pet. 1.14 , 15. and by this our election is knowne . To open which note , know that Election it selfe is secret and mysterious , as it lyes in the decree , it is from all Eternity . Now poor man must needs bee lost , to look what was done from all Eternity , in the secret conclave , and councell of Heaven ; a Being that is spanned by time cannot reach to it ; his Decrees are kept close under locke and key ( till it is time to open them ; ) wherefore I finde it not praise-worthy in them that so distract themselves , and others by their curious disquisitions , and nice disputations in this point . For our way to have the fruit of it , is not to dig deep , and to search to the root , but to reach to the boughs and branches thereof . So look out , and take hold on the Holy calling ; For the head of Nilus cannot be found out , but the many sweet issues and Springs of that ( hidden ) head are found out , and known : So though the Head is secret , and kept hid , yet the Springs break out , in our vocations , and holy obedience and conversation ( as Adams on Peter P. 210. hath it ) for a River may runne a great while , and a great way under ground , but in time , and in some place it breaks out , and runs openly : So the Decree may bee hid and secret for a while , but the streams break out in Vocations , which is the way from Predestination to Glorification , Rom. 8.30 . This cuts off that absurd , sottish , and soule-overwhelming opinion of many poor wretches , who say , if I am decreed to bee saved , then I may live as I list , for I am sure I shall be saved if it be decreed ; but if it be decreed I shall be damned , why I shall bee damned doe what I can , and my best way is to live in pleasure , loving and serving my selfe here , for I am sure all my care cannot alter Gods counsel . Oh , alas ! how subtil is the Devil ! but does the Word say thus ? no! but the Word sayes , If God have decreed thy salvation as elect , why then thou shalt walke in the way of salvation , and then thou art decreed to be called ( as well as saved ) from sin to grace , to a holy life , from all uncleannesse , 1 Thess. 4.7 . to sanctification . Origen makes mention of one sicke , who was perswaded by a friend not to send for a Physitian ; for saith he , if it be appointed you shall dye , the Physitian cannot helpe you ; if it be appointed you shall live , you doe not need him , but shall live without him ; Nay , Sir , ( answered hee ) but if I be appointed to live , I will use the means ( which are also appointed thereunto ) for such an appointment to take effect . Now I say there is a strict , and inseparable connexion betwixt Election and Vocation , and Vocation is a comment upon Election . The letter ( sayes Culverwel in his White-stone ) was dated from Eternity , but the Superscription was writ in time , viz. Vocation , now though the Letter be writ first , yet the Superscription is read first , and then the other is unsealed and read , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was in Election , well becomes ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Vocation . Doctor Twisse on the point of Predestination , telling us how God is not guided by second causes , in any of his Decrees , and how nothing in us was the cause of his Decree concerning us , be it what it will ; yet sayes he in the execution of his Decree ( which is in time ) there is another order ; for to instance in the Decree it selfe , from Eternity , glory is first , Salvation is first ordained , which produces grace and sanctification ; but in the execution of the Decree ( in tempore ) grace is before glory , and sanctification before salvation , as was said before of the Letter , the Superscription is first read though last writ . Wherefore I say ( for to this end I speake it ) that it is altogether irregular and anomalous , and out of our order , for any to pry , and pore , and peek first out for Election , and that would first look into the Decree . Now would the Church know ( so far as they are able in charity , for they cannot on certainty ) and wouldst thou know whether thou art an elect received of God , decreed to be saved ; it is not to search the records in heaven first , but the records in thy heart first ( for what is bound on earth , is bound in heaven ; and loosed on earth , is loosed in heaven ) how is it with thy heart ? art thou called yet ? changed yet ? art thou holy ? hast thou left off thy ill courses , companies , conditions , &c. for where there is fire , there is heat ; and where there is true vocation , there is ( inseparably ) sanctification , and holy life ; would we know if the Sun shine , why we shall not need to climbe up into the clouds , to clamber to the skies ; no! but look upon the beams shining on the earth . That Astrologer , sayes one , was sufficiently laughed at , that looking so intensely upon the Stars , and staring with so much amazement at their twinkling , tumbled ( unawares ) over head and eares into the water ; whereas , had it pleased him to have looked lower in the water , he might have seen them lively represented in that Christal glasse ; so many doe but undo themselves , and are over head and ears , that look so high at first , as to search the secret will , which they shall easily see in sanctification , and regeneration revealed . And as a Father that resolves one son shal be his heir , which shal be he ( amongst many ) he saith not , ( but keeps that secret ) yet so far reveals his minde , that it shall be he that observes him in obedience to his commands ; so God , though he hath kept secret who they be that shall bee saved , and whom he hath elected ( he locks this up in his own bosome ) yet he hath revealed it thus far , that such shall bee holy , obedient to his Gospel , beleeve in Christ Jesus ; these effects , Election brings forth , and we are not able to judge of the cause , but by the effects . So that when poore soules powre out their experiences , and tell the means , and shew the effects of their Call ; we cannot but ( in the judgement of charity ) beleeve the cause of this their Call , their faith , their holinesse , is the Decree of Election , Eph. 2.10 . 2 Pet. 2.8 , 9 , 10. and that they shall attaine to the end , viz. Salvation . Now I say , in the powring out Experiences they acquaint the Church with the means , and the effects . And you will finde both these in the examples that follow , where they tell their preparation and qualification . In their preparation , 1 When they came to be taken off of sin , selfe , world , lusts , or the like , some at one houre , some at another , some in the night ; some in the day , some at home , some abroad ; some when younger ; some when older ( but that is most seldome . ) And secondly , how ? some more violently , the Lord came in the thunders , stormes , fire on Mount Sinai , and in frightfull flashes of lightning , like a Ghost , a Destroyer , a judge , in flaming vengeance , roaring like a Lion robbed of whelps to many ; In afflictions , crosses , losses , dangers , frights , threatnings of Law , terrors of Hell , and the damned roaring in their ears , & in such dispensations as cut to the heart , pierced to the quicke , sharp , and fetched blood from the soule , wounded the conscience , with a thousand stabs , as Act. 2.37 . such Sermons Mr. Rogers of Dedham , Fenner preached , &c. But secondly , others more gently were won in by love , cheries , promises , warme tenders of the blood of Christ , lively openings of a crucified Christ , which melt their soules , and make their hearts bleed , and mourne to look up unto him , whom they have pierced , by such Sermons as Sibbs , Crispe , &c. preached . Thus they were brought low , wounded in spirit , broken in heart , and with fresh bleeding wounds weep ( though some more , some lesse ) for a Christ their Lord , but they know not where he is laid , Joh. 20.15 . and know not where to look for him , but sometimes are afraid , and flye off , and on , and up and down , and here and there , under a thousand temptations , being in a ( holy preparing ) desperation , and utterly undone in their own sight and sense , till by some Ordinance , Promise or other ; Providence or other ; the Lord ministers comfort , and by his secret Spirit whispers pardon , and peace , and joy abundantly , and brings them to Jesus . O then they say with Mary , Rabboni ! My Lord , have I found thee ! Oh what sweet claspings ! and closings , and ravishing embracings ! and kisses of love , and banquets , and flaggons ! are betwixt Christ and such soules then ! — none can expresse it ! O but it is best knowne by enjoying ! It is said in Samuel●f ●f many multitudes in Sauls Army , that onely a few bankrupt undone beggars came to David in the Cave of A●u●●am ; and indeed , it is true here , none but a few undone soules ▪ poore beggars , that have spent all , lost all , wounded Cripples , broken-hearted Publicans ▪ troubled Hanna's weeping , sobbing , sighing ( and yet seeking ) Maries , and sin-feeling soules that come to Christ ; and that are cast in upon him through meer misery and want , and thus prepared for him ▪ are received of him , Joh. 6.37 . Mat. 12.20 . Mark. 5.26 . and none can bee put by ▪ that thus come . The second is Qualification ; In their Experiences , you shall heare how they are changed ; O! what a great alteration there is now in them ! all old things are passed away , and all things become new ! O what trouble ! and signal change they then finde ! a new nature ! a new heart ! new affections ! new objects ! new smilings , and flowings of light , and love ! Oh then they could bee content to dye for God! to lay downe their lives for Christ ! yea if it were to be cast to Hell , so they have but Christ in their armes ! their sweet Jesus in their hearts ! yea if they thought that hee would not save them , yet they will love him ! and serve● him ! and doe any thing for his sake ! and though he slay them , yet they can finde in their hearts to trust in him ! and now they forsake all evill wayes , and prize the word ( as a hungry man does food ) & feed on the Ordinances heartily ; and are frequent in prayer and duty , and are able to comfort others in the like case that they have been in ; and do all they can to call home others , and to get them into Christ ; they are loath to eat their sweet morsels alone , and this makes them so ambitious of the fellowship of the Saints ; all which will appeare in the ensuing Examples ; so that it is for this Reson also to satisfie the Church , that they give out their experiences of their Call to Christ. But I shall be briefer . Secondly , by this they are a warning piece shot off in the eares of others , to keep them off from coming into such reason 2 sinfull practises , purposes , and perswasions as they were in ; so it is in 2 Cor. 5.11 . If the rich man ( as Thomas Goodwin hath it in his Childe of Light walking in darknesse , pag. 113. ) the rich Glutton had gotten but a little while backe againe from hell ; O what stories would hee have told his brethren , to have scared them , and frighted them from sin here ! heare the like of such , I say , of such as have descended hell ! and seen the wonders of God in the deep ! O now they are ashore , and lye at anchor , or are safe ( through mercy ) at harbour in Christ ! hark ! now they can tell you of the rocks and sands , the sad shelves and storms , the roaring , threatning , surging , waves , and gaping gulfes that they have met with , and been in , and under . And all sinners that live in the like concupiscence , passions , lusts , covetousnesse , pleasures , and the like , must look for the same , and without mercy too ; if this be not a Sea-mark for them , seeing they are escaped , and ( as it were ) rose out of their graves , and returned out of the deep dungeons , and black abyssnesse of endlesse wrath to give them warning , I say , if this will not doe , and they will not beleeve them , then they shal find experience the Mistris of fools . Piscatorictus sapit . The Fisher-man made haste to thrust his hand into his net to take out a Fish , but was instead of a Fish bit with a Scorpion ; this made him ever after wiser , and then he had learned to looke before he leaped : So many unwise men are made wise ( it may be too late ) by too lamentable experience ; and as Robinson ( I remember ) sayes in his Essayes , page 198. Some who will not beleeve sinne hath so sad a sequel as it hath , till they know it by experience , are like that Physitian Tertullian speakes of , Herophilus by name , who bloodily butchered six hundred men , that he might search into their bodies , and know their natures , destroying them to know them , and murthering man to finde out the nature of man. O monstrous wickednesse ! but oh more wicked Monsters ! that are so mercilesse to their owne soules ! I say it of such , who will not learne the nature of sinne so as to avoid it , till fatally destroyed by it , and then they will learne by experience indeed ( wofull experience ) when others warning will doe no good , no not though the dead doe ( as it were ) rise again to give them warning ; neither will they regard the rough checks of their consciences within them , but will stil go on ; they are like the Flye , which though it hath scorched its back , and burnt its wings in buzzing about the ( candle ) flame , againe and againe , yet it will venture againe , and still to it , till it be burnt downe , and buried in the flame : I say , so many mad men , who will take no warning till they be burnt , and burning and buried alive in the flames of hell ! — O sad , when Examples , and such as these too , told by experience , instruct not ! God teacheth as well by them as by Precepts ( saith Mr. Rogers on the good Samaritan , page 222. ) And the two senses of learning , viz. seeing and hearing have both enough to doe to instruct them by such experienced examples , as are now before them ( Et scripta sunt exempla p●iorum ad cautelam posteriorum , ARDEVS ; ) wherefore that is the second Reason to warn others . reason 3 Thirdly , to teach us to suspend our censures , and to forbear prejudicate opinions , or harsh judgement of such as suspire ( and perhaps long too ) and aspire under lamentable soule-travel , and heart-pangs ! and agony ! and afflictions ! and temptations ! all which Christ suffered , to succour them that are under them ! Heb. 2.18 . Luke 4 13. Mat. 4.3.11 . after which the Angels came and ministred to him . Verse 11. But in the mean time whilst poor soules are set on the racke , and roar under torments , though they cry out , Oh! they are damned ! undone ! forsaken of God! &c. yet condemne them not , for even then , they may be the dear children of God , and passe a false sentence upon themselves for some time ! so long as they lye under despaire , and in the sense of their own ruinous condition , till they see a repaire in Christ ! O how they cry out , O wretched man that I am ! and as David roared out in his troubles , and said , This is my death , Psal. 77.11 . Sir Francis Spira thus despaired , but doubtlesse dyed with an interest in Christ. So do in these dayes many , and so you may finde it in that little Treatise of Experiences before-named , and in these that follow ; and yet they were raised out of the fire refined , and out of horrour the more holy ; For before we reap in joy , we must sow in tears , Ps. 126.5.6 . and for one seed , or tear , we shall reap a whole sheaf of joy , and their joy shall be like the joy in harvest , Isa. 9.3 . and as men rejoyce when they divide the spoyle ; that is , before they arrive at it , there is a time of great trouble ; a seed time before the harvest , a fighting-time before the spoyle . In the seed-time there is rending and plowing ! and trampling and harrowing of the poore earth ; and when all this is done ( to look on ) you would thinke it a dirty , blacke , barren , piece of ground , for you see no fruits at all upon it . Oh! so it is with the Saints ! they have a seed-time , such time as they are rent , and ripped , and torne ( as it were ) in peeces , and beat ! and bruised , and trampled on ! and harrowed with sharp cutting goads ! and daggers ! Act. 2.37 . prickt in their hearts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabb'd as 't were with a world of troubles , wounds , temptations , & piercings to the quick ; now alas ! to look upon them then , to heare how they complaine of themselves then , and of their condition , as if in despaire then , &c. you would thinke them without hopes in a very sad case , dead , barren , and unprofitable ; but alas , the seed is in the ground , and lyes hid ( under clods ) now , but come afterward in the harvest time , and see then ; Oh how white their fields are ! what big-bellied crops they then bring forth , Joh. 4.35 , 36. what abundance of smiling fruits ! flowing and blossoming ! grow then upon them ! happy are those that reap from them ? Surely you will say , here is an alteration indeed , even to admiration ! what ? is it possible that this can be that same black barren ground , that seemed so rent , torne , uselesse , and disorderly , it is scarce to be beleeved , that it can be the same , when you see such a change . So that before their joy be as the joy in harvest ( for others to reap of them too , and get by their Experiences , &c. ) they must meet with a Seed-time . And so with a fighting-time too , a time of great troubles , dangers , desperate conflicts against sin , and Sathan , giving no quarter , but kill or be killed , crying , Arme , Arme ; fight for thy life , strike with all thy strength against thy lusts , against their lives with the two-edged sword ; O spare none ! none ! rout them all ! ransacke the Camp ! pursue them hard ! beat them out of the field ! and keep thy ground &c. now it will cost many a bl●w , a wound , a hazard , a desperate engagement , on all sides before the Saints can come to joy , as those that divide the spoyle ; neither can they come off without wounds ; &c. but then their sorrow ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as of a woman in travel , that is full of pangs , &c. ) shall be turned into joy , Joh. 16.20 , 21 , 22. O sweet change ! but before this joy , Christ himselfe tels them of sorrows , yea of such , as their soules shall bee in travel with bitter , great , sharp pangs ( Medea was wont to say , she had rather a thousand times bee slaine in battel , then bring forth one child ( mallem pe●ire quam parere ) but all tends to the birth of joy ( sed finis edulcat media , sayes Keckerman . ) Now whilst poor soules are in their pangs ; it is neither piety nor charity to censure them ; for in so doing , as Asaph sayes , Psal ▪ 73.13 , 14. you will condemne the generation of the just , and will but gratifie the Devil , to scandalize the wayes of grace in those strict passages which are through the strait-gate ; All this will appeare by observing the Saints in their Experiences , whereby as thou mayest learn the way to live in Christ , so thou mayest to avoid the censures of such as p●sse that way ; which is ( at first ) so full of Difficulties , and dangers , and gulfes , and shelves , and as we say , By weeping-crosse . reason 4 Fourthly , By their Experiences you will learne how various God is in his wayes and workings , as Heb. 1.1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers wayes , and sundry manners ; for some men he comes to in one way , to some in another ; to some as a Lamb , to some as a Lion ; to some as a whirlewind , to others as a Noah's-flood , to others as a flash of lightning , to others as a Thiefe in the night ; to some by sicknesse , to others by crosses and losses , to others by Sermons , &c. he leaves some a while in darknesse where they see no light , Isa. 50.10 , 11. in distresses of conscience , and their soules on the rack , where they see no way for deliverance , and others are in dull , duskish , imperfect light , whilst their Sunne is in the eclipse ; yet some againe he sweetly shines upon even in the morning at their first conversion and Call ; and yet their Sunne may be soon over-shadowed ; and some that have lesse grace , and have lived basely , it may be they have ( especially at death ) splendent , and most radiant shinings , and goe into Christs Kingdome with full sailes , swelling desires , and have abundant entrance , whilst others , that have walked more strictly with God , and who ( you would thinke ) should enter more Champion-like , triumphingly and glorious , are fraught with fears , and doubts , and have their Sunne set in a cloud . Now God workes diversly , according to the divers complexions , conditions , constitutions , dispositions , or the like , that he hath to worke upon ; because spiritual comforts doe not tend simply ad esse , but bene esse , to the well-being , as well as to the being of a Christian. Now by these Experiences of Saints you wil learn that God hath divers wayes , and divers times , and divers m●ans to worke with ; and some that seem very contemptible too : so that if he doe not worke on thee or thine , one way , hee may another ; he knows what means is proper ; for that which will helpe this man ( may be a wrong means ) and it may be will not help that man , or another . Fifthly , Experiences declared do oblige others , and allure them exceedingly to relye upon God , and to beleeve in him , reason 5 Jo. 11.48 . Act. 3.9 . &c. For as David sayes in Psal. 22 1 , 2. I cry , I roar , night and day for deliverance ; but what argument doth he make use of ? why verse 4 ▪ 5. Our Fathers trusted in thee , they trusted , and thou didst deliver them , they cryed unto thee and were delivered , they trusted in thee , and were not confounded . Therefore deliver me too , for I trust in thee , Verse 11. so that the experiences which others have had of Gods gracious dealings with them , and deliverances of them , doe encourage David to cast his care upon the Lord too , for the like deliverances out of his troubles . So in Psal. 31.24 . Be of good courage , and he shall strengthen your heart , all ye that hope in the Lord , even as he hath strengthned mine heart , and heard my voice and cryes , as in the verses before ; so hee will yours ! O all ye Saints ! Thus you shall see in Joh. 4.28 , 29. the woman of Samaria ran into the City , and told her experiences of the Messiah come , how he told her all things , &c. and loe ! how this weake means worked upon a many , and effected a great matter , in verse 39. for the Text sayes , That many of the Samaritans be-beleeved on him , because of the sayings of the ( poor ) woman , though many more in Verse 41. because of his owne word ; but I pray marke , what a profitable means the poor womans experiences told were to win them , and to worke upon them to come to Christ ; and then in Verse 40. they besought Christ to tarry with them : And thus Junius professeth that the very first thing that turned him from Atheisme , and made him beleeve in God , was a Conference with a poore Country-man of his , not far from Florence ; and it is observed in the blackest times of Popery ( by Fox Act. & . Mon. fol. 750.767 . ) when good books and good Preachers were ( rarae aves in terris ) as rare as Black-swans ( almost ) yet then did one holy man resort to another , and one good neighbour conferring with another , and declaring their experiences to another , did convert him , and by this means the hearts of many were turned to the Lord , and had light in those darke dayes ; and I dare boldly say by this means more then a few are convinced , if not converted in these dayes , and some that have said it to me often , have been exceedingly wrought upon by hearing the experiences of others ; some informed , others confirmed others confuted by those means , which are of much use ; I wish they were as much in use , whereby others might be encouraged to trust in God by hearing what he hath done for our soules . The Church is hereby strengthened in the Experiences of her members , as Act. 4.23 . when Peter and John had reported their usage , &c. the Church united the more strongly together , and gathered up all their strength together , Vers. 24.29 , 31 , 32. against their foes , and for God. The experience of Gods hand and judgement upon Ananias and Saphira , Act. 5.11 . strucke fear upon all the Church , and as many others as heard it , that they might beware ( cavebis si pavebis . ) It is well knowne in Dublin the very first day after embodying , being the thirteenth of the eighth month one thousand six hundred fifty one , the Church met together , and was ratified by a remarkable mercy , and pledge given in ; for one of the Brethren ( viz. Captain Lieutenant Johnson ) his wife was in labour , ( which did occasion his absence from us : ) she had been in labour two dayes , and two nights ( as I take it , for it is upon record in the Register-booke ) and had two Midwives , her danger was great , her paines violent , her death ( in the account of all present ) imminent , the Midwives gave her over , friends , husband , all gave her over for a dead woman , that either she , the child , or both , must ( unavoidably ) perish : and now they had ( as it were ) no hopes , what does he ( her husband ) whilst she was on the racke ( as it were ) roaring , but ( finding his owne prayers uneffectual ) runnes to the Church ( knowing where they were met together ) in great haste , as fast as hee could hie , ( as we use to say ) being much distracted , and disturbed , tells us his wives condition ( almost past hopes in all appearance ) and begs the earnest prayers of the Church at this instant season , that God would bee seen , which the Church did ( indeed ) I am perswaded with a most hearty , heavenly , united strength ; And by a holy violence did prevaile , for her life , and her little one , and begged both alive out of Gods hands to the admiration of all : for that very time to a minute as well as we might guesse , and as we were informed by this brother himself , and others ) at that very instant time whilst the Church was so earnest and incessant , she was safely and easily delivered ( even to the wonder of all with her ) and soon after well recovered , with her child , and both grew strong again apace , and are well ( I hope ) both at this hour ; This was such an apparent return of prayer , and so seasonable a first-fruits , and pledge of Gods owning us and answering us ; that we could not omit , but did as a Church returne thanks and praises for this seasonable experience , whereby the Church was abundantly confirmed in her faith , for future . And to trouble you but with one testimony further , it is not unknowne , what advantage the Devil made of those Divisions which did arise in this Church afterward , by some who threw oyle into the flames ( as we heard before in the fourth Chapter ) and would but fan downe the fire , to make it mount the higher , untill they had effected ( what they sought for ) a breach in the Church ; after which , wee that held together in order being wounded , and the body being in paine with the rude rent of seven or eight members from us , the Church was forced to flye to the Physitian to bee healed , and a day of Humiliation being appointed , whilest she was yet bleeding in her green and fresh wounds , our good God who hath promised to hear their cry and to save them , Psal. 145.18 , 19. gave them another , and new pledge of his owning of them , and presence with them , which was very parallel with the former and ( as much as to say ) hee was with them yet , which hath been an experience full of vertue and force to this day , and the which I hope , I shall never be unmindful of , or unthankful for ; for it pleased God to visit me with a sore distemper , and such a one as did suborne many doubts concerning me all the night before ( this day of humiliation which the Church appointed , being in the last month of the last yeare but one , one thousand six hundred fifty one ) I lay in a lamentable affliction , kept up with a vehement vomiting , which continued the next day all the fore-noon I ( keeping my bed ) vomited four or five times , or oftner in an houre , lying in a most high ( pestilential as was thought ) and raging Feaver . I sent to the Church for prayers , who were consulting whom to choos amongst them as a convenient keeper for me ( many imagining that it might be the Plague , or that it would prove the spotted Feaver at least , being taken in that manner that others were taken of these diseases ) much means was used to stay the vomiting and nothing would doe , which at last turned to another colour as green as grasse , and came from the very heart ( as I thought ) I sent my man ( afternoon ) to the Apothecaries for more things to stay the vomiting , whilst he was gone , I was thinking the Church was wrestling for me , wherefore with much adoe , up I rise , and got into my Study to prayer also , being perswaded I should joyne with them , and the intercessions of Christ the High-Priest also together , and that we should prevaile : when Loe ! what the Lord did to bee admired for ever by the sons of men , presently the vomit was stayed , I know not how , and I restored ( excepting a light giddinesse in my head ) to such an admirable condition of health , and so sudden ( and which continued all my time in Ireland ) so that I could not but with wonder & amazement fall flat on my face to power out praises , the whilst I was stirred up by an irresistible instinct to shew my self to the Church , as Matth. 8.4 . to shew that their prayers were answered ; when my man returned he wondred to see me walking about the room with my cloak on ready to go out , and tell the Church . Hee and others that came in apace to see me ( that feared the Pestilence , or such distemper was upon me ) wondred and asked me how I did ? I told them well , at which they wondred more , not thinking it possible ; but rather that I knew not what I said , and telling them I was going forth , though they thought me more mad then wise , yet away I went to the Church who were yet praying , and that hard ( blessed be the Lord that heard them and drew out their hearts ) on my behalfe . My comming amongst them , to tell the mercies of God , was much like Peter in Act. 12. verse 16. at which they were astonished ; but as he Verse 17. Verse 13 , 14 , 16. So I did declare unto them how the Lord had brought me out ( of prison ) my bed , my sicknesse : so that this renewed pledge to us , did throw us altogether upon praises and thankful returnes , being so sweet and seasonable an experience that I hope it will never be forgot ; whereby the Church ( as it now is ) was exceedingly satisfied and ratified to this day that God was with us ( yet ) of a truth as much as before ; from which day ( as well as ever before ) I dare ( assuredly ) say the name of this Church may be , The Lord is there , Ezek. 48.35 . as Mat 28.20 . These things I have added to this fifth Reason whereby we were abundantly obliged for future to trust in the Lord , so that experiences declared , do much advantage others to relye upon him , and to beleeve in him , Ps. 37 40. and to plead with him the experience that others have had of him at such a time , in such a need , and extremity of trouble and sicknesse . And as waters run strongest in narrowest passages , so doth Gods Power and Providences appear most and greatest in greatest straits . But thus for the second sort of Reasons . Reason 3. Relates to themselves that doe declare their experiences ; for it is not enough to heare them , but to have them , as it is Joh. 4.42 . First , Hereby they try their owne satisfaction , examine their assurance and plerophory , by bringing all to light , as the honest Draper doth his cloath , to give any leave to object what they can against the goodnesse of it ; so Hall sayes in his Contemp. 4. part . P. 120. Now a man that owes twenty shillings may as wel pay in silver as in gold , and have as good a discharge given him ; but if he paies it in gold , then it is discharged in one piece without telling , or further trouble ; but if in silver , then it is in many pieces , and requires the pains to tell it over before he be sure that it be right ; so is it here , the Saints have assurance of all discharged and payed , and themselves set at large , the Creditor reconciled , the Law at an end , &c. and all this by the immediate testimony of the Spirit , which is with more speed and lesse trouble , as Eph. 4.30 . or else by the markes , and effects in many peeces , which will aske much paines to examine and tell over ; And thus in the experiences by several peeces of good coine ( stamped with Gods image ) you have their assurance or pleonasmes of joy and love , and light and all brought out ; so that they being openly attested and approved , the Saints are thereby often advantaged for future attempts , and troubles and suits in Law ; so that there is great reason the Assurance be brought out to light ; yet we must beware that mens applauding or approving of us , or our assurance deceive us not ; wherefore let us a little call to account , how a Saint knows that his assurance is real & substantial , and not shadowy , counterfeit & false ? To answer this , we have Twin-testimonies and Single-testimonies to know it by ; the Twin-born testimonies are surest ( & omni exceptione majores ) and such are infallible , ) ( but the others are not so ) these are of two sorts ; The Spirit with our spirits bearing witnesse , Rom. 8.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-witnesses , so Rom. 9.1 . so sayes Paul , My conscience bearing witnesse by the Holy Ghost , both goe together ( as honest Sibs hath it ) like a paire of Indentures , one answers another : and that the Holy Spirits witnesse , is a clear testimony , see 1 Joh. 3.24 . he assures the soule by powerful application ( as Culverwel in his White stone well observes ) for the Father chuseth us , and hath decreed it ; the Sonne executeth it to the full , and the Spirit applies it , and witnesses our interest in it , and sets strong and vigorous apprehensions of love and mercy upon our heart , they be sweet and secret ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) soule-whisperings , and spirit-breathing , by which the soul and spirit converses together ( secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and have silent entercourse one with another , which is not an enthusiastical fancy or illusion , but a reall truth which every Saint hath a taste of , being inspirations ; then the Spirit assures , ( or cleares ) by a pleasant irradiation or brightnesse , beaming upon the soule , whereby he sees the assurance reall and genuine ; see 1 Cor. 2 , 12. We have received the Spirit which is of God , that we might know the things which are freely given us of God. So Verse 9.10 . by this Divine light , what a glorious glosse , a rich orjency , a lively lustre , and an excelling Exposition is upon thy assurance ; so that although from the flesh thou doubtest , from the Spirit thou seest , and art assured : For , seeing is beleeving , as we say ; and you know this witnesse from a fancy to be true , by its own convincing nature and efficacy , as you know light by light ; and so you know the Word by the Word , and are able to judge all other words false , and all other lights painted , and all other Suns shadows ; So you know the Spirit by the Spirit , Joh. 16.8 . by its owne conviction which it carries with it ( as true fire carries its owne evidences to declare that it is fire , but false fire painted does not doe so . ) The light of a Ranting presumptuous Spirit is but like a blazing Comet ; presaging his preposterous spirit , or preparing a venemous malign , and pestilential influence , and portending his ruine ; and the light of an Hypocrite , is but a transcient coruscation and flash for a sudden , and is put ou● ▪ but the Spirit displayes himselfe to the soul , and gives a glistering manifestation of his presence in that heart , of his motion in that horoscope and horison , and by his owne beams ( as the Sun ) is to be seen , and paraphrased upon himself , and witnesses to himself , that he is there ; so that ( as one sayes ) a man may sooner take the glo-worm for the Sunne , then an experienced Saint can take a false light ( and delusion ) for the light of the Spirit . And who would be further satisfied , may see Sibs his Fountain sealed , Page 169.170 . &c. The other Twin-testimony is taken from the Word and the Spirit , the Law , and the Testimony together , Isa. 8.20 . Deut. 1● . 18 . Mat. 22.29 . the Scripture and the power of God , which are to goe both together to give assurance , else yee erre ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yea cause others to erre too , as the word signifies , the Scriptures were endited by the Spirit , therefore the Spirit and they must agree ; now mark then what your joyes , raptures , comforts , graces , peace , hopes , evidences are ? bring them to the Word ; doe they agree with the Scriptures ? these are the undeniable Testimonies which never faile , and are ever joynt-witnesses to make thy assurance the clearer : But before I come to the Single-Testimonies ( which are the lesse certaine and safe ) some object : I have not the Twin-Testimonies as I know of , but onely the Testimony of my own spirit , and conscience . If thou findest not ( as yet ) the testimony of the Spirit ( saies Mr. Perkins ) yet the other testimony viz. sanctification of the heart will suffice to assure us ; for in true fire there will bee heat ( though thou seest no flame ) or seest it not ; yet this is not such a plerophory or swelling pleonasme of joy and peace , which others have that have the Double-testimony ; for certainty is not in puncto , but hath a latitude , per magis & minus , a man may be certaine by an assurance and Deed of an estate , but yet he may be more certaine of that estate , which he is ( now already ) certaine of ; so though one testimony is enough for assurance , yet a Double-testimony is not more then enough , but makes the assurance more illustrious ; of two Christians who are assured of salvation , one may have a clearer , and consequently a comfortabler assurance then the other , for one may have a double-testimony , and the other but a single ; nay the same Saint at some time may have a double-testimony , and at another time but a single one . Oh alas ! I have had not long since a large Testimony ! but now I am without light and finde none , neither the testimony of Gods Spirit , nor yet of my own , but all clouds , eclipses , blacknesse , &c. First , There is a way left open yet for thee ; O have recourse to thy former experiences ! evidence , assurance ! didst thou ever enjoy a sweet serenity of spirit , a calmnesse in conscience , on good grounds ? did the Spirit once bear witnesse with thy spirit ? then run to former assurance and evidences for comfort ; so did that good man , David , Psal. 51.12 . O restore to me the joy of salvation ! O that it were with mee as it hath been ! Oh that my candle were light again ! but this is the spring within that cannot be dryed up , viz. it was thus with me once ; And then consider , 1 Gods love is everlasting , his mercies sure for ever ; he is still the same , his Covenant cannot be broken , 2 Sam. 23.5 . Ezek. 16.60 , 61. Psal. 89.31.33 . hee changes not , though thou changest , and art not sensible at all times of it . 2 All the Father loves he loves in his Sonne ( Christ ; ) now his Son alwaies pleaseth him , is ever alike beloved of him , so that nothing can separate us from his love , Rom. 8. because it is in Christ Jesus , he loves us , and not for any thing in our selves . And 3 Consider ( poor souls ) If God love us lesse or more , as we are lesse or more sinfull in our selves , then he should love as man ; but his wayes are not as our wayes , nor thoughts as our thoughts , for all his love to us is in Christ , who is an unchangeable object , therefore Rom. 8.1.33 , 34 , 35 , 38. 2 Tim. 2.19 . O then did he ever but once smile on thee , embrace thee , emb●some thee ; and wilt thou now feare , and doubt ! O no! rest satisfied in his unchangeablenesse , dear heart , and thou shalt finde the least drop of true grace shal never be exhausted , nor the least dram of true joy be dryed up , or annihilated ; And as it is in a Court , the seale is as true a seale , and as good a sufficient evidence in Law , though the print be defaced , diminished , and not so apparent , as a stamp that is most faire , fresh , and full , and not defaced at all ; So shalt thou finde it in the Court of Heaven , that the dimnesse of the seale , or thy sight , though thou thinkest the Markes are all worne out , the faire image and print ( which formerly thou sawest ) so much defaced , though thy faith cannot finde out that apparent stampe ( that thou once sawest ) in thy heart , yet all this mars not thine evidence , or assurance in heaven ; this defaced seale shall goe current there , and a little imperfect seale is as good to thy assurance as a greater in heaven , and gives as good an assurance of heaven as a fairer and fuller : why so ? for it was once , as good as any ; and that in the Records and Books of heaven : therefore look to the initials of grace . But further , Secondly , Is it so as thou sayest , art thou all in the clouds , answer 2 darknesse ? &c. well then , if reflex acts of assurance ( such as we spake of before ) be wanting , make them up in multiplying , direct and resolute acts ; now ! where wants evidence , make it up in adherence . Now graspe a promise with both hands , and say , Psal. 23.4 . though I walke through the valley of the shadow of death , yet will I fear none evill ; O roule thy selfe resolutely upon free grace , and love , and resolve there to lye , live and dye ! though he slay me , yet I will trust in him , and Isa. 50.10 . When thou seest no ligh● , yet stay upon your God. Thus the Spouse came out of the wildernesse , Cant. 8.5 . leaning ( i. e. laying all her weight , care , body , soule , burthen , all ) upon her beloved . O so ! with a sweet recumbency cast thy selfe upon God , and see how that will worke ! Like men ready to be drowned , who will lay hold fast , for fear the waves should throw them off ; and he that beleeves shall never be ashamed . But thus for the Double-testimonies ; the Single are such as follow in the effects and marks , which may be testimonies to others , as well as to our selves , of our assurance ; but such are not alwayes certaine , yet such as the Church judges upon in Charity , those marks they hold out in their experiences ; for assurance is a reflecting act of the soule , by which a Saint sees clearly he is in the state of grace , and heir of glory , Vita est in se reflectio , said Seneca ; so the Prodigal came to himselfe , and 1 King. 8.47 . we see that we are sure , 1 Jo. 2.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we know that wee know him . Thus much we expresse in our experiences of his love shed abroad in our hearts ; so that assurance is more then perswasion , it is the top-branch and flourishing triumph of faith . Now do but minde these men , how much they differ from what they were before their assurance of Gods favour and love : before , whilst they were doubting , they did but stagger at best , if not tumble ; and now being assured , they stand fast ; before they did but smoake , now they flame ; before full of faintings , palenesse , and shiverings , now full of faith , of ruddy complexions , lively and vigorous ; before but tossed about , but now at anchor ; before afraid to lift up their quivering hands , and trembling eyes , but now boldly wrastling with Omnipotency its selfe ; before durst not draw nigh the Lord , but now durst run into his armes , and leap into his lap ; before came but behinde to touch the hem of his garment ( Scriptures and Ordinances ; ) but now , O they can look him on the face ! and flye into his bosome with embraces ! before they durst not touch a promise , and scarcely cast an eye upon a promise , but now they covetously claim all , graspe greedily , and appropriate for their own all ; before their performances were green and unfit , but now mellowed with the hot Sun-beams , and are sweet mature fruits . O how they can snap asunder now those arrows that before made them bleed at the heart ! now they can quench those fiery darts that formerly wounded them so deep : and whereas before they were under bondage , and went a begging , now they have an assurance they are free , and can command , Command ye me , saith the Lord in Isay ; O blessed people ! what a change is here ! from Mount Sinai to Mount of Olives that drops fatness , where Christ is found transfigured , Matth. 17. Now by their experiences you shall heare how they attained to this top of the Mount , and have many remarkable Marks and evidences ; and yet so , as they will neither themselves ( nor would they have you ) to confide in those testimonies as infallible ( for Hypocrites may goe far in these latter , but not in the former . ) It is not their new change from sinne to grace , from uncleanness to holiness , from creature to Christ , from conflicts to peace , from darkness to light , from bondage to liberty , from Sinai to Sion , from carnal-courses companions , &c. to spiritual , that causes their assurance , but their assurance rather causes these , and makes this glorious change , and these happy flowings of joy and peace . It is dangerous to place assurance in mortification of sinne , and dying to our former lusts , or in vivification , and living a new , another life ; such as are legally enlightned may lay hold on Promises , claspe about Christ ; cry out , away with their lusts ; meet with some soul-meltings in praying , preaching , reading , or the like ; and long after the Ordinances , and taste a sweetness in them , and what not ? and yet be under darkness , doubts , fears , &c. for there is something within that fetters and manacles them , till they are under the ministration of the Gospel ; for as we know green wood with fire in it besets the room with smoake , and fills all ; and so some poor hearts , whose principles are yet too sensual , and full of ( our ) sap which may have many sparkes of the Law , and Curses for sinne kindled in them , but they will be fuller of smoak then of light , till the Spirit comes . And yet such smoaking-flax is not to be quenched , but blown up : Wherefore , I say , this makes not assurance , they are all in the darke , and smoake yet ; yet we cannot deny but that the times of Assurance , are times of great change and alteration , the prison-doors are set open , the iron-bolts knocked off , the captives at liberty ; yea they are sealing , and setling times ad corroborandum Titulum , they are times of the soules victory and triumph over lusts , Rev. 2.17 . and with the Virgin-company of following the Lamb whither soever he goeth ; they are times of trampling on all things below , and keeping the moon under foot , yea they are watching and working , and warning , and arming times too , and times of breathing after full possession , &c. and all this ( and more too ) will appeare in the experiences of Saints : O what stories can they tell ! even a new Canticles ! what Jubiles ! love songs ! and soule-raptures doe they meet with ! then is Aurora gaudii , growing more and more to a perfect day ! Now so far as we can judge of it by the rule of charity ; we have matter enough afforded us , in the historical and demonstrable part of their experiences . It is well noted by one ( Donn . fol. 658. ) of the Evangelist John ( who was wrapt up so much into the Divinity of Christ of all other ) that he does ordinarily double that asseveration so often in Christs mouth , viz. Amen , Amen , Verily , Verily , I say unto you , &c. whilst the other Evangelists mention it but Verily , I say unto you , &c. so is it that the more we are beloved of God , and the nearer we are come to Christ ( to ly in his bosome ) and the more we are swallowed up in his Divinity , the further we are from single assertions of truth ; and the more wee meet with , and manifest to others double testimonies of Gods love , and our assurance , which like some precious mineral-waters , will not onely mundifie the ulcers , but comfort the sores , cool the heat , supple the wounds , stop the infection from going further , and by degrees will heal all . Now the fuller we are of the love of Christ , and the more we are in his Divinity , the more assuredly wee assert it , and confidently wee ●ver it , even as it were by double testimonies , and are nothing ashamed to shew our assurance , as much as we can expresse it by our experiences . But thus for this first Reason , wherein I have been the longer , because the Point is so usefull , and excellent to all Saints of all judgements ; but I shall be now shorter . To the second Reason . Secondly , True experiences ( puffe not up , as Col. 3.18 . &c. ) but teach humility , and self-denial , for then they know man reason 2 hath nothing to boast of : for this end had Paul experience of Sathans buffets , of thornes in the flesh of great afflictions , of violent temptations , and strong corruptions of smart blows from the Devils fingers , and such as came so thicke that hee could hardly take breath , lest he should have been exalted and puffed up in 2 Cor. 12.17 . for then we are most fit for use , when we are most humble , and kept low . And it is observed that the very Turkes at this day doe pretend the pride of the Hungarians , and of the Epirots or Albanians to make them unfit for Slaves , wherefore when they take them , they torment them to death most cruelly of all others : So doubtlesse their destruction is most desperate , and the Devill takes a great advantage to put to death such without pity that are in his hands , who are exalted by their experiences ; and Diotrephes-like , loving a preheminence , seek with a corrupt desire to be some body in the eyes and opinions of others . Without infinite mercy , and deliverance this will ruine us ; and thus the hearts of many Hypocrites and Professors are puffed up , and swell out with conceits that they excell others . Such the Apostle speaks of , 1 Cor. 4.18 , 19. and Col. 2.18 . Let no man beguile you , who is vainly puffed by his fleshly minde ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that is , let him not Lord it , and brave it , as great Boasters doe , or as such Lords that scorn others should come neare them ; for such a one is vainly puffed up ( temere turgens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) blowne up like a bladder with a breath , or some windy , empty , and unusefull humour , and dangerous or destructive tumour ; of such take heed : In a dish , or a spoon , the inside and useful side ( sayes Staughton in his Right Plea , 8. Serm. p. 81. ) is hollow , but the out-side is swelling out , and convex , but it is the inside that is hollow , which holds , and is of use ; so it is an humble low spirit , and self-denying , and a nothing-seeing Saint ( I mean nothing in himselfe ) that is so useful , and holds so much of the liquours of life , and of what is good , whilest a Hypocrite puffed up with a proud heart , & self-conceited swelling spirit , is but like the convex superficies , and holds nothing . Now you shall finde that it is the lowest vallies that are fullest and fattest , and the sweetest streams glide through them . Such sweet souls , humble Saints , sayes Bernard , are like the violets which grow low and hang their heads downward , but are full of excellency and vertue . The grass on the house-top , and the fine July-flower on the wall will soon lose their lustre , and wither away , but the violets , and other flowers that grow lower and nearer the ground , hold longer and livelier , and smell sweeter , and so doe such as are humbled by the Lords hand , 1 Pet. 5.6 . Now it is a signe their experiences are right , when they keep them humble , Rom. 12.3 . and the more weighty and full of worth they are , the lower they will lay them that have them ; For as in a paire of scales the most light ( and worthlesse ) peeces of gold rise the highest , but the weightiest bear most downward ; so is it here , the richest in grace , and that have the best experiences of Gods love are the lowest and the least in their owne eyes ; The best balme sinkes to the bottome , and the best corn keeps in the bottome of the fan . O weigh things in the scales ! the greater they are , the lower they sinke ! and so it is with the Saints ( sayes Don. Serm. p. 44. ) the greater they are in the sight of others , and the more excellent in their esteem , the lower they sinke in themselves , and are in their owne eyes . Now ( I say ) the more experienced Saints are , the more humble and broken ; for although a whole garment is more handsome to men then a rent one , yet a broken heart is more pleasing to God then a whole one ; We are wont to slash and cut our apparrel in pride , but happy if wee had hearts were so cut and rent in humility and repentance ( sayes Adams on Peter ) A roab artificially mangled and divided , and then richly tyed , and united together with silke , silver , and gold , or the like , Cant. 1.11 . appears the more glorious ; and so is it with a soul that hath been slashed , and nobly ( as it were ) cut in peeces , but now united , and made up againe with rich grace , and love , and peace , &c. O how lovely is an experienced soul in the God! and is reserved as a choise one for the Wardrope of heaven ! yea such as have been ( as it were in the third heavens , are hereby humbled ; For the higher the tide , the lower the ebhe . See but Paul , who was more exalted ? 2 Cor. 12.5 . who had higher experiences ? And yet who was more humble in his own eyes ? he accounts himselfe nothing , 2 Cor. 12.11 . what Paul ? that preached Christ so powerfully ? that writ so fully ? that disputed so manfully ? that converted so plentifully ? and yet sayes he in 1 Cor. 9.16 . I have nothing to boast of . No , why Paul was the Zealot of the Apostles , and in nothing behinde the chiefest of the Apostles ; why Paul the stout Champion of truth , he was full of revelations , manifestations , and mysteries , Col. 1.26 , 27. Eph. 3.3 , 4. &c. carried up to the third heavens , caught up into Paradise , when he heard ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) unspeakable words , and had glorious visions , and yet ( sayes he ) I have nothing to boast of , but of my infirmities , 2 Cor. 12.1 , 4. I will not glory of self . Vers. 5 and Verse 9. I will rather glory in my infirmities , that the power of Christ may rest upon me . I will rather tell of them , and declare my infirmities , and how for all them , the power of Christ rests on me . So hee saith Phil. 3.13 . he forgets all that is behind . See this soul-humbled Apostle , he passed through many perils , troubles , without , within , day and night , by sea and land , was stoned , suffered shipwrack , beaten with rods , in continual labour , and lassitude , weariness , & watchings hunger and thirsts , cold and nakedness , and in prisons often , & more then all others , and all for the truth , and yet he forgets all ; why he fought beasts of Ephesus , conquered the Athenians , non-pluss'd the Stoicks , planted many Churches , and what not ? yet forgets all . Good man , full of grace , full of experience , full of revelations , and yet humble , and so much nothing in his account that he forgets all ; and as if ( of all men living ) he had the least to be accounted of , he knows of nothing , unlesse his infirmities to boast of . Blessed Saints ! that are swallowed up in such an annihilation and Enochian life , Gen. 5.24 . when self is turned out of doors , and Christ all in all , and the love of God alone looked upon ; when a man reflects not on himselfe ( as Giles Randal sayes in his Bright Star , chap. 14. ) but all on God in free-grace . What hast thou then , O man , to boast of ! that is thine ! thus , I say true experiences make us more selfe-contemners ; and it is a signe of a height of grace , and of one exalted to degrees of the love of God , to be of an humble , meeke , self-denying spirit ; for as Hezekiahs signe was the Sunne 's going back so many degrees ( viz. 10. ) in the Dial ; so a Saints going backe ( or from himselfe in selfe-denial and humility so many degrees , and growing still humbler , is a signe of his advancement and assurance in Christ ( another selfe ) in whom hee goes as many degrees forward . For as it is said of Tygranes , whilst at the feet of Pompey he threw downe first his Crownes , and then himselfe , he did thereby so much affect this great Commander , that he ( with his owne hand ) put the Diadem upon his head againe , and raised him up from the ground , and set him downe by him in a Chaire of State , as his deare friend and companion ; and so deals the Lord with such low , selfe-denying Saints ; for though by stooping low they lose of their bodily height , yet by humility and such self-denial they lose nothing of their spiritual . You may see Re. 11.16 . how the Elders there rose up off their seats , and fell flat upon their faces before the Lamb , that is in humility and self-denial , which is more for their honor ( as well as for Christs ) then if they had sat still ; for Moses had more honour by his veyl , then by his face . The Scriptures are very full of this ; we find , Mat. 25.37 . the righteous there had learned it , and so have all the Saints , as you see by their experiences , that they have nothing to boast of ( of themselves ) but of the Lord , and his love , all the day long ) Psal. 44.8 . Rom. 2.17 . and the more they tell reason 3 of him , they are humbled before him . Thirdly , Why we should declare them , because by them we are best taught the worth and excellency of the love of God in Christ , as the Queen of Sheba said of Solomon , It was true , all the report that she heard of him , 1 King. 10.6.7 . Howbeit she beleeved not the words till she came , and saw with her eyes what she heard with her ears ; and then she said , Behold the halfe was not told me . Now behold a greater then Solomon is here ; and such as have left all to follow him , and are gone out of their owne Country , Psal. 45.11 ( by self-denial ) to prove this spiritual Solomon , with questions , petitions , cases , &c. hard to be answered , and have received satisfaction from him , must needs say , Although they have heard much of Christ by his Ministers , Servants , Scriptures , Ordinances , of his worth and excellency above all , and more then they have beleeved ; yet now they have experienced him , they beleeve more then they have heard , and the halfe ( of his worth , wisdome , beauty , fulnesse , &c. ) cannot be told , no not by the very Angels of heaven . O then ! they see it a happinesse to bee his servants ! to dwell in his house ! to sit at his table ! to enjoy his presence indeed ! when once they have had experience of him , and of the fulnesse of his grace ! As in some precious stone , or Pearle is some occult qualities , and excellencies which make it of more worth , and none can tell it , but those that finde it by wearing it ; so in Christ this precious pearle , there be many hidden vertues , and properties and excellencies , that men and Angels cannot express , that the world knows not of , that neither word nor letter nor language is able to utter , and they are best knowne by enjoying him : those that have experience of the worth of Christ , can say it is not possible for all the ablest Ministers alive to set forth halfe so much of Christs excellency , and worth , as their soules finde by experience . And , as I remember , I have read of Dyonisius a Stoick , who wrote a book that paine was nothing but a fancy , and an imagination ; but falling fearfully ill of the stone ( not long after ) and feeling the torture of it , then he roars out ; Oh! all that he had written was false ! all was false ! for now he found paine more then a fancy ; and so surely experience teaches ingenuously and truly . And such as know Christ , and the love of God by experience , can say , their former conceptions , and apprehensions of him as an a●steer Master to please , exacting duties , and a severe Judge , hasty to condemn , and that he damns thousands , &c. I say , they will say these were all false and foul conceptions and aspersions , and that God is gracious , merciful , ready to forgive , slow to wrath , passing by iniquity , transgression and sins , &c. that his bowels are open to embrace and receive ( even the worst of ) sinners of whom we are chief ; and that all the Ministers , Ordinances , Books , Scriptures , that ever were or will be , cannot tell , or utter half of his love , grace , pity , and good will in Christ , &c. but onely the back-parts of his glory , not the face or fore-side . Now as a Physitian findes those secrets ( and oftentimes excellent things ) by his practise and experience which hee could never attain unto by all his reading or search , or study out of books , or out of others mouth ; so I say , many sweet Christians by experience finde and feed on that sweetnesse and excellency of the love of God in Christ , which the greatest Rabbies or learnedst alive cannot acquire or attaine by reading books , Scriptures or the like , so that experience teaches more , and better then all . A blinde man , though from his birth , he hath heard the Theory of the Sunne read to him , yet he can never conceive of halfe of its glory and beauty , or take the hundreth part of that sweet delight in it which they doe that see it ; nor can any thing we heare of Christ , worke halfe so much as what we have of him and of the promises , &c. And one that hath tasted honey , and fed on it , knowes better the sweetnesse of it , then one that never tasted it , but onely can tell it is sweet by reading ( not by eating ; ) and so ( I say ) such precious soules must needs better know the sweetnesse of free-grace , the worth of Gods love , the excellency of a warme Christ in their soules , and the use of his most precious blood , brought hot to their hearts , then such as never enjoyed him , nor tasted how gracious the Lord is , 1 Pet. 2.3 . notwithstanding they may have read much , many Books , all the Scriptures , and heard the most precious Ministers that are , or ever were ( though Apostles ) every day ; for they cannot teach so much in a yeare of sweet Jesus , as spiritual experience will in a day ; nay an houre sometimes to some Saints ; But so much for the third Reason . Fourthly , Experiences embolden them that have them ( and reason 4 others too ) and strengthen them for the future , as the Experience which David had of deliverance from , and destroying of the Lyon , and the Bear , he makes a running and round argument against the uncircumcised Philistim , 1 Sam. 17.36 . and when Saul questioned him in Verse 23. for his audacity and presumption ( expecting it to be no work for him ) telling him he was but a boy , and came but now from keeping sheep , not having any experience of warfare as yet , and that this great Goliah was a stout Champion , and valiant Souldier from his youth ; Ah , but sayes David , for all that , I shall tell thee my experience which makes me so confident and couragious at this time ; it is but tother day since I killed a Lion and a Beare , and saved but a poor Lamb by it ; and shall I not finde now as full a power , as fresh an experience , and kill this proud Philocompos of Gath ; goe to , fear not , I shall save now more then a Lamb ( even Israel ) from this Lyon this day , for the Lord will deliver him to me . Now it is true , a fresh-water Souldier ( as Dr. Tailor sayes , Ps. 32. p. ●67 . ) is afraid of a Gun , looks aside the danger , and the noise is a terror to him , he fears it will cost him his life ; alas poor heart ! but now an experienced Souldier fears no colors , looks full face on danger , frights his foes with frown● , and every perillous opposition , and hostile blow , beats but an alarm to his undaunted courage and valour ; such Souldiers are all experienced Christians ; neither was David such a fresh-water souldier , but hee could gather courage upon his former experiences ; and as they are thus emboldened against their adversaries , and for future troubles , and temptations , so are they by their experiences the more emboldened to deal with God ; Like to the experience that a poor-man hath had of some special friend of his , who helped him at such a time , in such a strait , when else he had beene utterly undone , the remembrance of this revives him much , gives him good hopes , and great confidence , and boldnesse to come to him again ( yet with an humble boldnesse ) and hee assures himselfe hee shall finde him the same still . Certes , so it is with us that have found and felt the bounty of Gods love , and grace ; O we grow the bolder ( and yet the humbler ) and dare confidently beleeve hee will not ( nay that he cannot ) faile us at another time , when we need him ( cum lateres duplicantur ! ) See the Psalmists courage and confidence , Psal. 23.1 . I shall not want ! why ? what makes him so confident ? See Vers. 2.3 . He is my shepherd , he makes me lye downe in green pastures , he leads me , he restores my soul , &c. I have had all experiences , thus he hath done , and thus he yet doth for me ; therefore Verse 4. I will not feare , no! not though I goe thorough the very shadow , nay the very valley ( from whence all might thinke I should never more ascend , and never more be seen ) of the shadow of death , yet I fear not . So Psal. 27.1 . whom should I fear ? Why the Lord is my light , and my strength , and my salvation ; of whom ( or of what ) should I be afraid ? as some men say , Why such a great man or Lord is my friend , what care I ? I feare not . So say the Saints , this emboldens us , why the Lord is our Friend , and a tried Friend too , that never failed us , what need we fear then ? Oh! these experiences are singular good helps to us against future troubles ! and temptations ! in what kinde soever they are to come ! we need not care as long as we have so sure a Friend ( the Lord ) to come to ! so that troubles and temptations cannot soon captivate such soules . For as the breathed Deer are not so quickly caught as others ; neither are the breathed hearts that have been long hunted with the blood-hounds of Hell , and dogg'd by the black-mouthed Cerberusses of their own lusts ; these experienced Christians are not so soon catched as others , or entangled with the subtle gins of Sathan laid under the loveliest Roses of the worlds pleasures or treasures , but they run the faster , and flye the swifter , and the safer from them all . Fifthly , Spiritual Experiences declared out of the reason 5 heart , Mat. 12.35 . are like a store-house opened , whence a man fetcheth forth things , ( for use and need ) both new and old , Mat. 13 52. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) extrudit copiose & alacriter , hee throws them out tumbling ( saies the Text ) without spare ( non libro sed labro ) So Can. 7.13 ▪ So the Spouse hath such a store-house , or experiences laid up for afterward , new and old , which I have laid up ( sayes he ) even Mandrakes in Heb ▪ Dudaim , not from Dodim loves , ( p●ma mandragorae sunt blandimenta amoris ) in the Belgick , called Doelappelen , they are very sweet , lovely , and pleasant to refresh the weary and languishing faint spirits ; so are the choisest experiences . And as they were dedicated to Lovers , so are these to Christ and his Church , such an antipathy have Toads , Snakes , and such like venemous creatures to the Mandrake , that they will not come near them , but they drive all such serpentine poysonous creatures away from them . ( Vide Lemnius de Mandragor ) so do these experiences of Saints , which sinners cannot abide , but are driven away by them , as having an antipathy to them : besides as they be exceeding Physical , and for singular use to the sickest Patients ( being odoriferous and somniferous ) and so certainly are all faire , full , fresh-gathered experiences to sick souls , like Mandrake-apples of love , ( and at our gates all manner of pleasant fruits , new and old , which I have laid up ) that is at home : but before this , the Mandrakes were abroad in publike and private , far , and near ; at home , and abroad , the Saints are full of sweet , precious , odoriferous , soul-refreshing experiences , new and old , i. e. of all sorts , sizes , seasons , day and night in an abundant measure to be bestowed and communicated , and with which they welcome Christ ( their beloved ) to ; therefore they must be declared , and brought forth , yea and laid up too for future time of need ; there will be need of them when thou art a Patient , Psal 63.7 . Hee that shoots his arrows at a But or Mark , puts them up again into his quiver for another , and another , and another shoot yet ; so the people of God , though they give out their experiences to others , yet they gather them up again , they lose them not , but lay them up for future use , and advantage ; and such especially as have been successeful , and are sweet , and they will not , they cannot forget them . Thus Christ recruits the memories and mindes of his Disciples , When I sent ye out without scrip , or shoe , or mony in your purse , &c. Lacked ye any thing ? and they said , No! ( O then treasure up for afterwards ) and so in Matth. 16.9 , 10. Do ye not remember the five loaves of the five thousand , and how many baskets ye took up ? nor the seven loaves of the four thousand , and how many baskets ye took up ? Why then reason ye thus ? ( or do ye so dialogize ) have yee not laid up these experiences ! to furnish you for future ? for a time of need ? in adversity and want ? wherefore the Saints should lay up this Ammunition , and provision for a Siege-time , seeing the enemy is making ready every day against us ; therefore learn of the Ant ( sayes Solomon ) who hath a Store-house in the Summer to lay up for the Winter , and then you will not be surprised by any sudden incursion or abruption of any raging storm or lust whatsoever . Sixthly , True experiences put the soul upon longing for reason 6 more , and looking out for , and lingring after further manifestations of his presence and love , which is better then wine Psal. 4.7 . and 42.1 , 2 , 3. and 63.1 , 2. and 84.12 . Psal. 119.174 . Cant. 1.3 . Cant. 5.4 . Cum multis aliis . When the child hath once tasted of the breast , then it cryes , and nothing but the breast can content it , 1 Pet. 2.2 , 3. when the Israelites had once tasted of the Mannah , then they longed after it , and then they cryed for more and more of it ; which till they tasted of , they wondred at , and desired it not ( ignoti nulla cupido ) but said What is this ? as Mark. 1.27 . the Jews said , What thing is this ? What new doctrine ? Why ? for they never yet tasted it ; and so Act. 17.19 . they thinke it cannot be good , and therefore doe not yet desire it till they taste it ; and then , O how they prize the Ordinances ! Ministers , means , administrations , and manifestations of the love of God! The horse that hath fed on Provender will look and neigh , and with a wanton laughing eye turne about , and about , and long for it , whilst the Jade that eats no oats , but feeds onely on hay in the racke , requires no more ; so such Saints as have fed upon the bread of life , and tasted of the l●ve of God , in Christ , cannot but look after it , and long for it , and stir about and about , till they enjoy more of it , whilst such as never tasted it , but onely heard of it , are content with their common fare , of hearing and formal worshipping according to what is before them in the racke , and what the Parish Ministers appoint them , and that is all ; when alas ! experienced Saints long for lustier food , and provision . A man ( it may be ) that should newly come out some deep dark Dungeon , who never before saw the Sunne ( no● ever so much as heard of it ) when he sees the Sim go down , set , and gone , is in a great perplexity , and peradventure thinks it is quite lost ; but experience now teaches others otherwise , and that it will the next day arise again , and give us fresh light ; therefore they are content to wait for it , and they wish it with expectation : and so doe all experienced Saints , with assured confidence call for more of Christ , and more of grace ; and of the love of God , which they have experienced , and they wish for more , with expectation of more , as John that looked still for more visions and revelations ; yet the Saints prize them ( at their hearts ) that they have already . So the Spouse , Cant. 3.2 . loses him , but Verse 4. findes him again , and then she holds him , and would not let him go . Seventhly , Experiences declared , doe oblige them ( that have them ) more in obedience to God ; for by them thou reason 7 knowest , thou obeyest a dear , a gracious God indeed , and a Father . Now you shall a finde a child , if a stranger bid him do this , or that , he will not obey him ; but if a Father bids him , then he obeys and runs strait : so dost thou willingly ( and runing readily ) obey the Lord , when thou knowest by experience hee is thy Father , and lookest not on him as a stranger ; and then thy obedience is full of life and spirit indeed , as Joh. 4.24 . for thou canst not be dull in his service that art full of experience , because thou art then full of love and life , 2 Cor. 5.14 . 1 Joh : 5.3 . Exod. 21.5 . Take a glasse and knock it with thy finger , if it sound dull , surely thou wilt say there is some flaw in it ; so a dull obedience is but cracked ; but a filial obedience which flows from love , is shril , sounds well , and is full of spirit and life , Phil. 1.11 . it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9.7 . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.23 . Rom. 6.17 . Now their experiences prompt them up to it , Psal. 40.8 . and are directory as well as consolatory in a time of darknesse and trouble , even in the shadow of death , as well as in a time of light and peace to serve the Lord , so Phil. 2.8 . even with a Daniel in the Den , as well as with a David on the Throne . See a man that is used to walk in the night , as well as in the day , fears no more one , then the other ; and as some man can better finde the way in the darke , to which he hath been used , and which he knows ( by often going it ) then another that never went it , ( it may be ) can do by the best instructions can be given him by others ; so such as have experiences have the best instructions , and directions in their obedience , and are better , and more orderly walkers in the dark , then others in the day ; in trouble , then others in peace ; in afflictions , then others in joyes ; in any manner of adversity , then others in any manner of prosperity ; and they will keep within their bounds in obedience , which others cannot ; and therefore are in greater danger then experienced Christians . As the Dear that is leapt over the Pale , and is gotten out of the Park , is in greater danger then the rest , and every dog is at his heels . Such as have most experience of the love of God , seek themselves least ; and therefore are the best in obedience to God. But we see as the Hunter that crosseth the high-way , and keeps it not , is but following his own game all this while ; for the way is not there : So the Hypocrite crosseth the high-way ( that you read off , Isai. 40.3 . ) and runs out of Gods road , whilest the seeks his own game , and serves himself more then God. But the Saints of God are guided by the Spirit of God , and have the Pillar of fire ( by night to direct them ) as well as a cloud by day : And whither it be night or day , adversity or prosperity , still they can see to follow Christ ; and as Donn sayes ( in his Serm. in fol. p. 139. ) You shall see a man that is reading in the Evening ; he hath read a pretty while before , all in one and the same Book , and on the same Subject ; now night comes in , twilight is on , he can hardly see a Letter . Yet let him alone , he will see to read longer in that Book , and on that Subject , which he hath been on all the while , then if he took a new book , or new subject to read on . So we that have been all the day-long doing Gods service , and in the Sun-shine of peace , and prosperity about our duties , and obedience : We , I say , shall the better do them ( that have been used to them , and experienced in them . ) Now darkness surprises us , and adversity comes upon us ; and in a time of darkness , when we see no light ; yet we shall obey the Lord , and hear his voice ( having continual experiences ) to direct us . Isai. 50.10 , 11. And yet we shall walk ( though in darkness , without the immediate light of Gods love , and countenance seen ; yea , without the former evidences , and comfort of graces , in a stormy night , without light or star , Acts 27.20 . But to be in doubt , what will become of us ; and to be stumbling at all our comforts , and to be filled with great fears and terrors ; ) yet , I say , we shall continue walking and serving God , hearing and obeying his voice ; which is an argument of a stout experienced Christian indeed ; Experiences conducing very much hereto . But thus for this , and all the Reasons , which I shall gather to ratifie this undeniable Truth . We have sufficiently ( I suppose ) proved the assertion of the use of Experiences declared in the Church , being much for the honor and glory of God , the advantage of the Church , and themselves , that make them . Now we all concur ▪ Schoolmen , Ministers and all , That where there is true grace , experienced Saints know it sweeter then the drops from the honey comb ; and qui accipit gratiam , per quandam experientiam dulcedinis novit se illam habere , quam non experitur ille qui non accipit ; as we have amply before mentioned : Such men must needs know the love of God is sweet , who have tasted and digested it . They can comfortably use Laban's words in Gen. 30.27 . I have learned by experience , that the Lord hath blessed me . Jehovah hath raised me , and increased me , I have experience of it by comparing my former condition with my present . So the Saints do tell by experience , how Jehovah hath helped them , and blessed them , even with spiritual blessings in heavenly places . Some of which ( though not so perfectly as they were delivered , yet ) as well as I can collect them out of the Notes which I took of them from their own mouths , when they were admitted into the Church , I shall present , as a sweet posie of some of the chiefest flowers that I have met with this spring-time in the Garden of the Lord ! the Church of Christ ! which is growing apace up to an Eden ; from flowers to fruits ; from Plants to Trees of Righteousness , planted by Rivers of Water . Examples of Experiences , OR Discourses and Discoveries of the dead hearing the voice of the Son of God , and now living : As they were delivered in Dublin by divers Members admitted into the Church ; Being a clear account ( to the judgement of charity ) of the work of Grace upon their hearts ; in divers ways and sundry manners converted ; some extraordinarily , and some ordinarily . When ? where ? and how ? with the effects . But before I begin , I shall premise this , for the godly Readers sake , that I must contract much their experiences as they were taken , least they be too voluminous : And although in the choicest and most extraordinary ones , I shall gather the stalk longer , least I hurt the beauty and hide the excellency of those flowers ; yet without hurt to the rest , in those which are ordinary , I shall be very short , being prevented by others ( in that little Treatise of Experiences newly put out . ) I shall gather out the flowers onely , and give you the sum of what they said , and so tie them up together for a conclusion of the whole matter . The most of these are mens , and some womens , and a very great many more I might adde to them , which I have met with in England , Essex , and London , and in Ireland , and at Chester , Holly-Head in Wales , and in my travels ; but that , I say , I am ( I hope ) seasonably ( though unexpectedly ) prevented ; although many more do lie prepared by me . But to the business , as coming last from Dublin to declare some of those precious ones ( and which are the greatest treasure ) that I brought with me from thence : The savor of which ( I hope ) will be attractive , and encourage others over into Ireland , where the Lord hath his Garden enclosed , and full of Spices , with the Mandrakes laid up for the Beloved against his coming ; which is looked for every day there , as well as here ; and there the ●ride saith , O! come Lord Jesus ! come quickly ! The Testimony of Tho. Huggins , Preacher of the Gospel , given in , at the publick place , Octob. 8. 1651. of Brides in Dublin . IT is my joy to see willingness in Gods people to walk together in fellowship with the Father and the Son ; and such I desire to have fellowship with , where Christ ( the King ) in his beauty appears most : I do acknowledge ( as you have heard ) that account of faith before made by our Brother R. and do experimentally know ; and therefore must acknowledge that glorious Being of one God in his three distinct relations , of Father and Creator , Son and Redeemer , and Spirit , and Sanctifier ; and I finde in me by his Spirit , and the several operations of this his Agent , these things . I believe the Scriptures , Old and New Testament , to be the very minde of God ; and do heartily desire my soul may be turned into the nature of those truths therein declared ; but to that which is expected from me most , I come , viz. to my conversation . I was but yong when I began to be warmed , yea , within , being under a zealous Ministry , and much put upon duty , I did use to read the Scriptures every night , and to repeat Sermons often , and so spent the first scene of my youth , till I came to be sent by my friends to London , and there I lived for a year or two ; but in that time , as often as I saw any Minister , I could not but weep , and always wished that I might be one , to be able to preach too . After this , I was sent to one of the Vniversities there , but being wilde with youthful company , I was soon after sent hither to this Colledge of Dublin , where I am well known , and here I continued till the Rebellion brake out ; at which time , I left it , and went for England into the North-parts , and about Liverpool , where I preached , ( till now I returned hither . ) But all this while I was but formal , and as the yong-man that said , he had kept all these from his youth : So was I from my youth religious , well-given , loving the means , following of them , and seeking to serve God. But alas ! yet all this while was I in darkness , and did not know it ; but afterwards , I saw that I was blinde , and but carnal : For about the year , 1645. I began to be in great doubts and troubles , and very much clouded in my spirit , and was exceedingly bound and tyed up for a time , under the sence of my formal holiness , and sins , till the Lord was pleased to give me light . Once as I was walking all alone ( sadly ) upon the Mountains , he immediately powred his Spirit upon me , and satisfied my soul in Jesus Christ , and filled my heart with heavenly joy , and peace ; and with most ravishing contemplations , which continued without a cloud for six weeks together , which gave me full assurance of Gods love ; and ever since I have lived in the righteousness of the Lord Jesus , though I have met with many clouds and storms since , yet such as have passed away , and cannot hinder me , as long as Christ ( mine ) is above them . Being thus translated from the form into the power , I do heartily propose my self to be one with the members of Christ in his Church : And although before I was not free in England , or elsewhere to joyn thus , it being so in controversie and disputable ; yet now I am fully satisfied , and do see God building up his Jerusalem apace , and am confident of what he is doing to Nations ; yea , I joy to see that you all seek to unite by one Spirit , and all to be one in Spirit , if not all in one Form , and so do I , not doubting but this Ministration will be most to edification . A further Testimony added to the truth , by the experience declared ( in the same place , at the same time ) by John Bywater , Preacher of the Word . BRethren , I do declare here this day the desire of my heart , which is to have fellowship with such a society as are built up by the Spirit ; to be one with all those that are one with Jesus Christ the Head ; knowing this , That all rudimentary and elementary things , do but point at a higher glory . As for my Faith , I acknowledge God one , not three , but as you have heard before , &c. As for my life , I shall in short say thus ▪ When I was a little one , going to School , God began with me ; for once I swore one Oath ( as I was playing with my School-fellows ) but I was presently struck with horror for it , and sence of it , as if I were to go to Hell for it presently ; in which horror , and great trouble , I left my School-fellows playing , but I could no longer , being in this misery for that sin , but away I went into the Church-Porch ( not far off ) and there I sat alone , and wept bitterly to my self for some time ; but at length growing in some hopes ( I know not how ) of pardon , I began to grow chearful , and fearless , until a little while after that , I went to see some malefactors suffer ; and after I came home , this sight ran so much in my minde , and was for a long time set so before my eyes , That my sins , and the horrors of Hell came afresh upon me again ; so that I was exceedingly cast down , and cryed out , O what shall I do ! how shall I be saved ! which I had often in my mouth , and in the hearing of my friends : in which condition , I could take no comfort from them , till the Lord himself brought me out of it , and gave me to be given up to Jesus Christ , by the life of Faith which I now live ; notwithstanding . I was under several temptations , and oftentimes very thick , but even then I resolved , if that I were flung into Hell , yet it should be holding on Christ ; for I will not let him go now , and here I hold through mercy , ever since . So that I take Christ for my King , Priest , Prophet , and do believe him to be a Propitiation for my sins . And I believe , that he will restore to us a pure language , and that we shall all worship him in one Spirit , and with one consent : And my desire is to walk with you thus , in union and love , and by one and the same Spirit . Another Testimony or Report made of the work of grace upon his heart , ( at the same time , in the same place ) by John Hewson Colonel , and Governor of Dublin . HAving an opportunity to speak something to you , I shall do it without many words — . Time was , that I was in a state of disobedience as to God , a childe of wrath , and lived in a wicked and profane family in London ; but yet I went often to hear a good man in London preach , by which means I was brought to see sin , and shown within me , that I wanted Christ ; which when I saw , I began to desire him , and to long after him , and still frequented the means , and by the use of the means , I was drawn nigher to himself ; but ever since I finde I have a corrupt heart , and have much ado to keep it in ; therefore God brings me under many troubles and temptations , more then many others . And I ( though I am in places of power , yet I ) account them nothing , seeing an emptiness in all things , and a fulness in none but in Christ. I confess , I was sometime for the Presbyterians , and very rigid and bitter against all others of the Independents , till the Lord did shew me the Parish-Church was no true Church , being a mixed Congregation ; and I was ignorant of this way which they call Independent . But now I am clearly convinced of it , and satisfied in this society , and for matter of Faith , I concur with the Brother that before spake , and finde what he said to be true in me , and do desire communion with you , as you have with Christ Jesus . The Testimonial of Raphael Swinfield , or his experience , as was taken out of his own mouth in Dublin , in another publick place called Michaels . I Do declare here what God hath done for me . First , in my youth , my Father , ( being a godly man ) brought up his children very religiously ; but for my part , although I were well brought up ( and instructed , ) yet I was very disobedient , being yong and head-strong , and hearkned not to my fathers advice , ( which I had often , but regarded it not ) which grieved me greatly afterward ; for I could not endure to be curbed or kept in ; but at length , because of his continual ( and yet justly ) reproving me for my ill courses , and ill company which I kept , I resolved I would stay at home no longer , but I would be gone into the Low-Countreys , and we were put out to Sea , but by contrary Winds and Seas were driven back again : But I could not see this , but still held on my purpose , and having an opportunity , I got away for all that into England ; and I was in England a while , where my friends set upon me , and perswaded me to turn home again , telling me many things to move me ; but whilest I had my abode with my friends there for some time , I began to be acquainted with some things ; for there I heard good men , and Ministers often , and there I was made to see my sin , and wicked disobedience , by one Master Evans ; and I was thereupon sadly affected , and disconsolate , and could have no quiet nor rest : In this time my Father hearing of me , where I was ( not knowing before what was become of me , but that I might be dead or drowned ) now writ a Letter to me , wherein I was admonished to beware of such as run headlong to perdition , with many other good advices ; and he seemed ( as Iacob ) joyed to hear that his son was yet alive , &c. All which things struck me heavily to the heart , and so I lay long , under the fearful sentence of my sin and disobedience , and could not take any comfort , or content . I prayed , fasted , heard the Word , went to Ordinances , yet had no satisfaction at all . And thus I continued till my heart was ready to burst a peeces ; and then I began to make it known to my friends , how I was afflicted , who did a little comfort me , but this lasted but a little while ; for I soon fell again into my old malady and grief as before , being sadly diseased ; and so as I could finde no comfort at all , by any means , until that place in Isa. 50.10 . came into me , How he that sitteth in darkness , and seeth no light , should trust in the Name of the Lord , and stay himself upon his God : which did much fasten upon me , and me upon God ; whereby I had abundance of comfort , but yet never free from many temptations , and fears , and doubts ; and such sometimes as made me I could not tell what to say ; until once , that I had a sweet dream , which hath done my soul good to this day ; and in my dream I was told , that Gods love was free in Christ Jesus , I need not fear , for his grace was granted in Christ , and he puts none by that comes . This proved to me a sure comfort in Christ , that I was one of them that could not be put by , but re●●ived to mercy to this day ; but afterward I went into New-England , and had much comfort from them , and their Ministers , and was affected with their way ; but by reason I could not ( before ) bring my Wife and Family over thither with me , I came home again hither to my Wife and Family , whom I found ( I thank God ) all well and living ; and ever since I have been here , but walking alone , and very desolate for want of such a society as this ; and I shall now much rejoyce , if I may be one with you in this onenesse of love and spirit , which ( I perceive ) you are in . Experience of Francis Bishop . MY earnest desire is that I may be worthy to have fellowship with you in Christ ; as for my Experiences , they are many more then I can tell you in a long time . My first main worke upon my spirit , was suddenly , and it was upon an Alarme given whilst I was in the Troop , which took such successe , that I lay all under an apprehension of Gods wrath upon me , and was much cast down ; so that though I prayed , and prayed , yet I could not look up , and had no confidence , but confusion was before my face . Presently after I came to Town here , and was impeached upon an Article of War , for to lose my life , and I was imprisoned for the breach of it ; by all which I was in the apprehension of Hell about me , and could doe nothing but weep and moan , and pray , sometimes , and I counted my life as lost , and yet was more troubled under the wrath of God , then the wrath of man ; but it pleased God to give me great comfort , even whilst I was thus in despaire , and moaning ( one night ) in my bed of a sudden , the room was all alight , and I saw my selfe as in a lightning , and being terrified , I looked till I saw it written in these words , Thy sinnes are pardoned , and thy life is bid with Christ in God ; this comforted me much in that extraordinary trouble and despair which I was in ; but yet for want of faith , this comfort did not continue with me , for I thought after that , that I saw God with a wrathful countenance , and I could not dare to look upon him , and the next news that I heard was , that ▪ I was condemned to be shot to death ; O then ! I cannot expres● the terrours that I was in ! my woful misery was such , that neither the reading of the Scriptures , nor prayers , nor the promises would do me any good ; for I could not beleeve I had a right to them , I could not lay hold on them , and in this woful misery I lay a condemned man both in soule and body ; and so lay lamenting . When I turned open the Bible in Joel 2.13 . and saw it thus written , Turn to the Lord YOUR GOD , for your God is gracious , &c. merciful , slow to anger , and of great kindnesse , and repenteth him of the evill ; with that , pondering a while upon it , said I , and is he such a God ? well then , he is my God , and with that I gave my selfe up into his hands to doe what he would with me , yet he should be my God , and so I resolved , and was setled , and satisfied ; but after this , I was set free out of prison ; and though I thought this had been enough , yet for all this , I found much opposition ( afterwards ) in me against God , which I did not thinke could have been ; but I was grievously wounded for it , and could have no quiet , but went to Mr. W. about it , and he told me I had fallen from my first works , I must repent , which rent my heart , and I had no rest ; I returned from him , and applied to prayer , and kept that course continually to pray , and by little and little , I was recovered out of that condition ; and I praise God , since I have seen him smile , and looke kindly on me , and know that he loves mee , and I am sure of my pardon in Jesus Christ , on whose merits I relye , in whose righteousnesse I rest , and by his grace I am now set free to serve him . Experience in Mihil , made out by John Jecock Captain . I Can say something , and shall give out some account of Gods working upon me at the first , when I was in a wretched state , and without God in the world . Once as I was walking alone by my selfe , God did call to me , and began to open and reveal himselfe to me , but my heart was hardened , and I refusing mercy at that time , the Law laid hold upon me very fiercely , and I was so terrified in my spirit , and my conscience did so reprove me , that I was afraid even of every bush and tree that I met with in the darke ; still I could have no rest , nor quiet , having refused mercy when it was lovingly tendered to me , which I thought was so great a sin , that it could not be forgiven me , but yet I continued praying alwaies almost , and heard the means ; and one time being in this affliction hard praying , and with fervency of spirit seeking God , there came and shone such light round about me , and in such a way that I could not hold , but my heart was full ; and all admiring , I most wondered how the Lord should set his love so on me , on such a one as I ; after this , I was full of refreshment , and have been by faith wonderfully carried out , and I can see God doing great things in mee and for me . Truly at sometimes I have had some sweet refreshments after troubles since ; and I find some enlightments in me oftentimes , but nothing to the first , which was so sweet that it was extreme glorious . After that I was made ever more cautious of company , and conversation , and ever since that sweet manifestation of love , as often as I offended God , though but a little , it strucke home to my heart , and I was very sensible of it ever since , and very carefull in my walkings . Experience of John Cooper . I Have longed to enter into this fellowship , ever since January 4. last , being the Lords day in the night time after prayers ; and many troubles I had , earnestly praying to be confirmed in faith , and fully perswaded for some way or other to walk in , which the Lord was best pleased with ; and ( after prayer ) I slept , and so continued in one sleep untill about five a clock in the morning , having had this Dream that I now give in : for I presently upon my waking made hast to write it down , lest I should have forgotten it again , or any thing of it ; and this is that which I writ down , as I remembred it , that I present to you under my own hand . The Dream of John Cooper the 4. of Jan. 1651. as it was given in under his own hand , WHich was this . I thought I was in the company of Mr. Rogers , Col. Hewson , and my Lord of Clogher , and that we were all going together upon a fine green way ; and did all travel together a long time , and then I thought Mr. Rogers turned backe to us , and said ; Brethren , you may see , what a great comfort it is to walke in the pathes of Righteousness ; For , for all wee have travelled so long , yet we are not any thing a weary , &c. And Brethren be assured , that I will lead you to a place of great joy and comfort before it be long , if you will but follow mee . So then ( me thought ) we went a little further , and we came to a very large and spacious place ; wherein there was a great gate ▪ and there Mr. Rogers made a prayer : and as soon as he had concluded ; the Gate was opened , and we entred therein ; and then me thought wee went into a great Garden , and there was a very large paire of stairs , where we went up , and there I saw mee thought a great many of dead peoples bones , which appeared to Mr. Rogers in full and perfect shape as ever any were , as I conceive , for at those bones he made a stand , and said unto us all , Look brethren , and take good notice of the handy work of our great God ; for here you may see that they are in as perfect shapes as they were in the lower world . So then ( me thought ) we went up a little further , and there Mr. Rogers made another stand , and said , unto us , Brethren , Now shall I see whether you be strong in faith , or not . So then ( mee thought ) wee came to a place where we must needs goe over , and it was in the likenesse of a small Pike laid over a deep pit , and then mee thought Mr. Rogers said , Come Brethren , our journey is in vain without wee goe over this Pike , for they that will see the Habitation of the Lord , must goe through many dangers , and I will by the grace of God be your Leader ; And so then ( me thought ) he went over with as much safety and ease , as if he had gone on the earth . The next that went over the Pike aforesaid , was Col. Hewson , and he went with as much ease also , and after my Lord of Clogher ; The next it came to my turne , which I seeing so great a downfall , and the Pike did so bend and shake that I could not set one foot over it , was afraid ; so then me thought Mr. Rogers cryed out , and said , O friend , friend ! you have walked in the pathes of unrighteousnesse ! So then ( me thought ) he made a prayer to Almighty God , that he would admit me to goe over : And so then ( me thought ) he bowed three or four times , and cryed out with a loud voyce , and said , O thou great God , how much I am bound unto thee for all thy loves and manifestations towards me ! So then ( me thought ) he took me by the hand and bid me , Come over , and not to fear ; and then I walked over with as much safety as the rest ; so then ( me thought ) we went a little further , and we came to a very faire Room , and there was not any in it as I could see , but Mr. Rogers , and Col. Hewson , and the Lord of Clogh●r : They saw , and spake with God ( as I conceived ) for after they had done speaking , they gave many bows and thanks ; and then ( me thought ) Mr. Rogers said , Come , we will sing prayses unto the Lord for all his Promises , and great Gifts to us . And then ( me thought ) wee began to sing , and I heard a multitude of voyces with rare Musicke , and I could not see any , but our selves ; so when Mr. Rogers had done giving God his glory in singing of praises ; he did rise up , and saluted us , and said ; well , Brethren , I have but a short time to stay here with you ; and for the Time I have been amongst you , I have endeavoured to bring you the Right way to worship God. And for the time I doe stay with you , I shall ( by the helpe of the Lord ) make knowne unto you Greater things then I have done yet ; So I desire you to follow my counsel , and it shall bee for your owne profits ; and so I waked , or else I might have knowne more . — After this his Dream , he was much confirmed in this way wherein we walked , and the effects of it were of such influence , that he said he could not rest , nor be satisfied untill he had shewed it to the Church , and proposed himselfe to walke with them ; at the time he was admitted , he said more ( though not much ) that he was called home to God , taken off of sinne , and the lusts of the world ; and that he had found in him a great change , though he were not able to expresse himselfe in words , and was now desirous to please God , to walke in his way , longing after Christ , and communion with his people , being long before wrought upon by the word preached , and prayer , and that now hee had given himselfe up to God , with such like expressions comming very brokenly from him in much appearance of humility and holinesse . A fuller Testimony as it was taken from Elizabeth Avery , out of her own mouth , and declared by her self to the whole Church . IN this society I see much of God , and have a great desire to be one with you . From my childhood I have lived under good education ; my Father was a godly man. I was always tender and consciencious , but my conversion was wonderful . On one Sabbath-day I was playing , but I was soon and soundly checked for it in my spirit ; and went home , but I was a great while troubled , and lay under bondage all along : And I was much distracted and confused for sin a long time , till about sixteen years of age ; and then I began to be very strict , and so retired in my life , that many wondered at it : I had an entire love to the preaching of the Gospel ; O how I longed after it ! but alas ! we had then no good Preaching-Ministery to be had or heard about us ! and yet my heart longed a long time after it , till I came to be married . But alas ! I was yet under the Law , and Works , until God called me out of Egypt ; and I could not tell how I was once wrapt up in a light , and hearing something spoken of Free-grace , then I melted . Yet for all these , I had great afflictions , and amongst others , by the loss of my children , Gods rod was laid heavy upon me , insomuch , That he struck three of them together ; and one childe above all , a most sweet childe , and one , that I least thought of them all would have died , was very ill ; and we were talking ( I , my Husband , and some Friends , ) together of comfortable things , and amongst others of David , when he said of his childe ( dead ) I shall go to it , it shall not return to me . Ay sayes one , that is to the grave ; which word wounded me ; and I went into the Garden to wail and moan my self ; but soon after , my Husband came and told me my childe was dying ; at which I was left in an horror , as if I were in Hell , none could comfort me , nothing could satisfie me , no Friends , nothing ; then it was sad indeed to me , a Hell indeed . I sent for the Doctor and others , but to no purpose . Yet after this the Lord wrought on me much ; and one , a Minister of Christ , that had power from God to do me good , gave me much satisfaction by a Letter of his : And after that , me thoughts , I was content to part with all , and to let all go ; then God tryed me , and took away another childe from me , and I could bear it very well , and was not troubled , but rather did rejoyce within me to be thus tryed . No cross , nor loss could trouble me then , and I continued in this strength ( I praise God ) pretty long . But after this I was like to have died , and then , to adde to my great sorrow , the good Minister that did me so much good , left the place , and went away , and my friends slighted me , and one thing added to another , made me begin to despair again ; but then I know not how God quieted me again , which I wondered at , and was much comforted , and confident , that God would do me good , and I hoped and looked for it : And the very next morning as I was at prayer , God wonderfully appeared ; and then was it , that Christ was manifested to my spirit , and I was as in a trance for a while , but after I awaked full of joy ; and yet for all this , I was somewhat under bondage ( me thoughts , ) but the Word and Means of Grace did confirm me , and comfort me . In the times of the Wars in England , I was brought out of Egypt into the Wilderness . O! I was much refreshed by the Lord two or three years , and was much contented , and had his teachings within me , yea , and ( many times ) without his outward instruments ; for I had his Spirit , his voice speaking within me , and God alone was with me , and no strange god . But when the wars began to cease , my greatest trouble , and that at which I took offence was , That we were so without the means , and without able Ministers ; for now I could not be satisfied , but even doted on them , and could not wait with patience ; for I had forgot now how God had taught me within before , and without them . Yet I followed and hunted after my lovers , having mens persons in admiration ; and thus God suffered me for a while to go on after them . A while after this , Colonel Lambert desired me to go to Oxford , and when I was to go , I made ready my self , packt up my cloaths and all , and rid away ; most , with desire for communion with godly people there , for ( as yet ) I could see no further — ▪ I heard their disputes between Master Kiffith and others , very hot , but saw nothing of God there , and was troubled at it , and could not after that hear him or others ; but I went into a Garden alone my self mourning , and sat so a while under a Wall , and by and by came three men to me ( passing that way ) and wondered to see me so ; they asked me many questions — . But a little after I recovered my self out of that passion , and went and told Colonel Lambert how it was with me ; but he told me , I should not onely be taken off of Ordinances , but off of believing too , within a while ; at which I was troubled , and went away unsatisfied I was troubled to hear any Preach , and being once got to go to the publick place , I was so tormented that I could not bear it ; for I could not joyn with them , nor hear , nor pray , nor had no rest , no comfort , nor ease , nor could I eat or drink , but went ( as I was wont ) to bewail in a Garden , where I was moaning , when there came one unto me , and presently told me , That I was under the opening of the fifth seal , and very near the sixth , in the condition which I was in , and should be in . — Being thus afflicted , I desired to go home again from Oxford , and writ to my Husba●d , but the Letter was burnt ; — but I was in such a condition to see Gods wrath in every thing against me , as is not to be expressed ; I was left in all kindes of troubles ( as it were ) at once ; but here was all the comfort that was left me , and it was my Heaven in my Hell , that God would be glorified by my destruction : And so long I found some ease , and content ( me thought , ) and it did joy me at my heart to think , That all things should go well with the Saints , and they should be happy ; though I had no share with them , yet these things did me good . And indeed , I dare boldly say when my faith was gone , and hope gone , and all gone , and flew from me , and could not be seen in me that I had any ; yet love remained , and might be seen , and was not gone ; noe , though I were to be cast presently into Hell ▪ yet I could love God , and was glad he was to be glorified , though I were to be ruined ; and so I was glad at the welfare of Gods people . Thus I was three quarters of a year , and did not now care for my self , what became of me , for the reasons I said before ; but it appeared my deliverance was near at hand , though ( as yet ) I had no assurance of salvation ; yet at last I was carried out with a great confidence , that light was near at hand , And yet I met with terrible shakings for all that , which lit altogether upon the flesh , for the spirit was free : So that some three years agone , God came in upon my spirit , and gave me full assurance , and I heard a voice say — , And sorrow thou shalt see no more . Then I writ down what God had done for me , and writ about to my friends ; but yet I was struck in the flesh again , which I wonder at ; and then I heard the voice again say , It was sin that was suffering in me , and the flesh as the punishment of sin ; and so I found it was , for the destruction of the flesh ; and ever after that I found Christ in me , ruling and reigning , and taking all power to himself , and he hath caught the man-childe up to God , which I brought forth . i. e. The flesh , ( by his incarnation ) and I have found in me ( and do yet ) his judgement-seat s●t , to judge and sentence sin , and lust , and corruption , and his throne is there for himself to sit , and to rule by his own Laws : And thus it continues with me at this day , and the Lord leads me on , higher and higher in himself ; and for that I see so much of him here in the midst of this Church , I desire to be one also with you . Another Testimony or Experience made by Elizabeth Chambers , in the Church aforesaid , when she was admitted . I Have often prayed for communion with Gods people , which I hope to enjoy as his answer — . When the Rebellion brake out here in Ireland , I went over with my Husband into England , and at Bristol there were a poor despised people that met together , and had some communion , but they were made a meer off-scorn , and disdained by all almost ; but I desired to know them more ; and the more I heard them reproached , and abused , and called Hypocrites , and holy Brethren , or Sisters , in mockery or the like , the more I rejoyced , and desired to be one with them ; and I reproved their enemies for reproaching them ; for that ( by that ) it appeared the more to me , That they belonged to the Lord , and I wished I might be one with them : But being afterwards to return hither , when I was come over , I went to hear at Katherines Church ( so called ) in Dublin ; but I could not well hear the Minister , and when I did , he railed so bitterly against the godly people , that I could not edifie any thing by him ; but I heard Mr. Brisco , and was much moved by him ; but yet I was without assurance , and had no full and clear satisfaction all this while ; until the Lord , who heareth prayers , sent over Mr. Rogers from the Councel of State to us , who on the first subject that he was cast upon to Preach out of Gal. 1.15 , 16. When it pleased God to reveal his Son in me , that I might Preach him among the Heathen , I conferred no longer with flesh and blood . He did show , that unless Christ were revealed in us , he was vailed to us ; and the ablest Preachers speak from inward revealings , Christ revealed in them . And in the handling of this , he shewed , that unless Christ be in us , no Salvation to us , 2 Cor. 13.5 . Now after I had heard him on this , I was much cast down , for I could not finde Christ , but corruptions and sins in me ; and being removed from my former bottom , I was much troubled , and could not finde any thing in me to build my comfort upon ; but lay lamenting , and afflicted day and night . My Friends were much troubled to see me , and questioned much with me ; but yet being cast down , and undone thus , upon the first sight and Sermon of this man , I sighed and prayed , and sighed and prayed , and went to bed with my heart full , and head full , and eyes full , and ●ell afflicted ; at length I slept and dreamed , That unless Christ were in me , I were damned , a reprobate , undone , and lost for ever . When I awaked , my heart aked , ready to break , I rose up , and wept sore , and with sighs and tears I took the Bible , and looked out for Christ there ; and looked out and turned to the proofs that Master Rogers mentioned , and examined them ; and then I examined my own heart , and searched ; but all this while I was at a loss , and lamenting , I told a Gentlewoman my condition , and she did what she could to comfort me , but to no purpose . The next day I hasted away to hear him again , and there I found comfort , for he was now upon certain signs whereby we might ( likely ) judge of Christ within , revealed in us , and know it ; and also to others , he gave and urged the tender of Gospel-promises , upon their willingness to accept of , and receive in Christ , as Isa. 55.1 . and John 7.37 . Revel . 22.17 . John 6.37 . and 16.20 . and Matth. 12.20 . Isa. 44.3 . Psal. 145.19 . and Prov. 13.12 , 19. and Matth. 28.5 . Fear not , for you seek Jesus ; with some other places . And moreover , he proved to us , That some had Christ ( within ) when they think they have him not ; but therefore do pass a false sentence upon themselves , and seek him without ; as the Canaanitess , and the Spouse , in Cant. 3.3 . and Mary Magdalen , &c. By all which , I was much raised up , and went home with joy , and was sure that I had found Christ now ; for my heart was changed , and satisfied , ( as it were ) full of light , and joy , and I saw clearly , that I had Christ ; and all my motions , desires and heart , went out after him , and him alone . After this , my sister had the sickness , and yet I was not afraid , but lived on God , and fed on Christ , as all my comfort : And I saw all was empty and nothing , and not worth loving without him ; and I often spoke to my sister of Christ within ; and did often pray by her , and was ( through grace ) made an Instrument to do her great good ; I being always with her , and seeing her a dying woman . Yea , the more the Lord hath taken away from me , as my Husband , Father , Friends , Sister , Children , and all ; the more have I made Christ in me , in the room and stead of all these to me . And I let God alone to do what he will with me , and I applied that place to Abraham , Gen. 17. Fear not , for I am God all-sufficient , &c. And so I rested on God , and the life I now live , is by faith in the Son of God ; who gave himself for me , and died for my sins , and rose again for my justification . Experience of Henry Johnson , which is taken imperfectly and very short . I Have met with many great mercies , when I was in the West-Indies , there we wanted the means , and had no good Ministers ; but after that with conference that I had with a good man , I began to know something of God , for till then I was in great ignorance : Afterward I came to London , and there indeed I heard many good men , and had much means , yet but a little assurance ; and so I held in a formal-way of working and worshipping ; until a time , when I was surprised with fears , I had a a vision , and an appearance ( as it were ) round about me , and full of glory , which I cannot express ; but a voice said , You shall see it ; at which I was afraid , and after all this , I thought I was but a Formalist , and no better then an Hypocrite , and could not have rest or comfort , but went about , and desired prayers to be put up for me , and durst not go to hear ; until it pleased God to bring into my heart , Isa. 50.10 . Heb. 10.20 . & 13.5 . I will never leave thee , nor forsake thee ▪ And such places which did abundantly comfort me , and satisfie me , and so I could come with boldness in Jesus Christ ; and then durst go to hear , and have been setled on Christ ever since , and have used the means of Grace and Ordinances , with great affection to Jesus Christ. Experience of Edward Wayman . I Am not able to express what I have found of Gods goodness to me . My first call was upon a dream , which I had of a great black terrible dog , which seized upon me , and took hold on my ear fast , which I thought was the Devil ; at which , I waked with screeks and cries , and such frights , as for three weeks I thought I should have gone distracted ; for I found this was sent to raise me out of my sins , which were after set so before me , so that I was a long time afflicted ; and so , as I could scarce walk about the streets for feebleness : But it pleased God to comfort me since by Mr. Fowler , and some others ; and in private meetings , and in prayers ; So that I am sure I am pardoned in Christ , and that God hath accepted of him , as an offering for me . I was zealous before for Forms , but now I desire to be built up by the Spirit , and to live by the Spirit , in Christ , whom I make my all : And for that end , I desire to joyn with you , as you do with the Father and the Son. Experience given in by Humphry Mills . MY Father was a Gentleman of a fair estate , had many children , eleven Sons of us , he was High-Sheriff ; and when he died , we were all the Family of us broken in confusion , and dispersed : Two of us were brought up within five miles of Glocester in England , but I was placed in London an Apprentice after ; and by this means , my sorrow and troubles began to be great ; first out of consideration of this change and it continued so a while , till I was about the seventeenth year of my age , and then my sorrow was turned into another kinde of sorrow and trouble for sin : I was for three years together wounded for sins , and under a sense of my corruptions , which were many ; and I followed Sermons , pursuing the means , and was constant in duties , and doing ; looking for Heaven that way : And then I was so precise for outward formalities , That I censured all to be reprobates , that wore their hair any thing long , and not short above their ears ; or that wore great Ruffs , and Gorgets , or Fashions , and Follies : But yet I was distracted in my mind , wounded in conscience , and wept often and bitterly , and prayed earnestly ; but yet had no comfort , till I heard that sweet Saint ( now in Heaven ) Doctor Sibbs ; by whose means , and Ministry , I was brought to peace and joy in my spirit . His sweet soul-melting Gospel-Sermons won my heart , and refreshed me much ; for by him I saw and had much of God ; and was confident in Christ , and could over-look the World ; and then I did not care for it , and was not afraid of afflictions ; and yet sometimes I was under a spirit of bondage again unto fear : But nevertheless , my heart held firm , and resolved , and my desires all Heaven-ward . I heard Funeral Sermons much , but Doctor Sibbs most , by whom I was most effectually wrought upon , and satisfied with comforts . After this I married a precious Christian full of Christ , and a great comfort to me . My Trade was in Whole-sale , and since those times , I have lost in England and Ireland , Fourteen hundred pounds . I did not think to have lived here , when I came over first , and brought wares ; but I found God to deal very graciously with me . And being much refreshed by your Meetings and Members , I desire to be one with you in Christ. Experience of Ruth Emerson as it came out of her own mouth in the Church at Dublin . THe Lord hath exercised me much , and to passe by all outward troubles which have been very many , I shall declare what the Lord did for me when I was young . I was called out once to hear one some four miles off , where I lived , who was counted a very good man , and I went ( with others ) to hear him , not knowing well what I went about , but I got leave to goe , and he was on that subject ▪ Thy testimonies are sure , holinesse becommeth thy house for ever . The Minister preached exceeding well , and I began to be affected therewith ; and after that my mind ran much on what he said , and I was carried much after the Word , and went often five miles off to hear Mr. Archer , whom I followed , by whom I came to see that I was lost , and left by Adam in a woful condition , yet still I heard him one Sermon after another , but was all this while in great woe and misery , and so continued a long time under the sense of my undone condition , and damnation , untill Mr. Archer perceiving my condition , offered me Christ freely , onely upon thirstiness and weariness , which he proved was as much as was required on our part to come to Christ upon , and to tender him as he did ; I made many objections ( which would be long to tell now ) but he answered them all out of the Word so fully that I could not tell what to say more , but was so wrapped in , that I could not but resign my self up to this Saviour Jesus Christ , and that I would rowl my soul upon him , and leave my selfe so with him . Yet afterwards not finding my selfe so gifted and graced , nor having so much of Gods Spirit , as I saw others had , I was in great doubt for a while of my estate , and was much troubled againe , especially when I thought I heard how the damned roared in hell , and blasphemed God to his face ; O this ! — this cut me to the very heart ! to think I should be one of those that should blaspheme God , this wounded me more then hell ! But after this , hearing the Word constantly , Christ was offered to me time after time , till I was fully called to Christ , and to hang upon him as I do at this day , with confidence and assurance of grace and mercy . And seeing God hath done thus for me , and hath given me this beginning to let me see his everlasting love ; now surely I will relye upon him , though I be in darkness and see no light . Yet I confesse I walk not according to the mercies received , but I find back-slidings ; yet I remember Gods everlasting love in Christ Jesus , and whom he loves , he loves to the end ; wherefore I relye on him , and know that by his grace I shall stand ; and do much desire to walk with you , that I may be watched over by you . Experience of Anne Hewson , wife to Col. Hewson , as it was taken in the Church . I Lived in London , and was a frequent lover of good men , and especially of one Mr. Culverwel , a very able godly Minister , and I received much comfort by him , he preached the love of God so sweetly that my heart melted to hear him , and hereby he first shewed me my miserable condition in shewing what the love of God had done for me ; and after I saw my misery in my selfe , I came to see no happiness but in Christ alone ; and I was very much troubled , because for a long time I could finde nothing , but the legal worke upon my spirit , and I feared that the worke was not yet perfect , therefore I followed and heard the most searching Ministers I could ; and was still tormented in my minde ; but Mr. Culverwel ( poor man ) did still doe all hee could to comfort me , and to incourage me , and told me that God would not break the bruised reed , nor quench the smoaking flax , and that I was in the way to have Christ a full satisfaction , and bid me be of good comfort , but I continued in these troubles and temptations as if Sathan had been let loose upon me , yet this did something comfort me , that other of Gods people were in the like condition with me ; but yet I was thus till I met with Mr. Bolton , by whom I had much comfort , and by other means together I became fully satisfied and assured of Gods love to me in Christ. Experience of Dorothy Emett . MR. Owen was the first man by whose means , and Ministry I became sensible of my condition , I was much cast down , and could have no rest within me , and so I continued till his going away from us , and at his going he bid me beleeve in Christ , and be fervent in prayer ; but I said , how should I do to beleeve ? I lay a long time in this trouble of minde , untill in my sleep one night came to me a voyce , ( I thought ) that said , I am the Fountain of living water : and when I awaked , I was much refreshed , for I had great thirstings after Christ , and yet I was under some doubts , untill I heard one at Cork-house upon that subject , Rom. 8. The Spirit witnesseth with our spirits , that we are the sons of God. So that God satisfied me very much , and I have had ever since a full assurance of Gods love to me in Christ. Experience of Anne Bishop . I Have tasted much of God upon my spirit ; the first Sermon that I heard here so wrought upon me , that for a year or two , I was much tormented , and could have no comfort at all , or confidence to take Christ when he was offered ; for I had this objection continually , that I was not fit to receive Christ , but afterward bearing Christ freely offered without any fitnesse or qualification in us before-hand , without any such conditions of worthinesse , but with hungrings and thirstings , and that hee must be taken thus barely ( as it were ) as from us , and willingly so as to part with Father , and Mother , and all for him . I was at last wrought upon to take him on these termes , and yet I had abundance of temptations , and trials both inward and outward ( which I hope to have time to tell hereafter ) but I durst not do any duty , nor so much as pray before any , apprehending that I was an hypocrite , and once I sate down in great perplexities , when it pleased God to come upon my spirit , and to reveal to me that I must beleeve in him , and cast my self upon him , yet I was troubled , and bid the Lord do what he would with me , so I might but have him . All this was before he made himselfe so known to me as he did afterwards ; for he made me first to see my selfe nothing , and although before I rested on my workes and duties , and so I did long , yet now I could finde no rest there , but thought all my former hopes were gone , and Christ to be lost , and I was destitute and comfortlesse ; but since , I have found Christ to be mine , and that I am his , and the Lord hath appeared to be my righteousnesse , and hath fully satisfied me , so that I live barely upon him . Experience of Tabitha Kelsall . I Was determined once to have life by my owne actings , and thus I was a long time in England , I was of Paul Hobsons society , and ere long all the Ordinances grew dead unto me , and I knew not what to do ; I lay long under a sad condition , and so as I could not read , nor pray , nor hear , but found all unprofitable to me ; many wayes did God shake me sore ▪ and I lay under many trials and shakings long till the Lord came in by himselfe , and setled that in my minde , which is in Heb. 12.26 . Yet once more I will shake not the earth onely , but also heaven , that those things which cannot be shaken may remaine : For the Lord by his voice did thus comfort me , that although heaven as wel as earth , inward , and outward man , my spirit as well my flesh , and all my works , and righteousnesses were shaken , yet it was to make way for what could never be shaken , and yet after this I was lifted up to much by knowledge , and withdrew from Ordinances , but seeing how some that did so , and denied Ordinances ; did live disorderly , and walke wickedly , I was much troubled at it , and yet left in the Wildernesse a long time after untill God did discover by his word to me , and declare clearly that I must not withdraw from the Ordinances , nor deny communion with his people , and then I made a Covenant with the Lord , that I would not , and that I would part with all for one smile , and was glad at my heart that I was received again , and brought under the means of grace , and Ordinances of Christ Jesus . Experience of Andr. Manwaring , Major . I Was brought up well , by Parents accounted Puritans , till about sixteen years of age , after that I was Apprentice in London , but ill company drew me away , and I took but ill courses untill the three and twentieth , or four and twentieth year of my age ; then I came into Ireland in the beginning of the Rebellion in the North of Ireland , I passed through great dangers , and many deaths , ( as I may say ) for there my Father was killed , my Wife was wounded , and I my selfe with much danger escaped from the bloody Rebels ; after that at Tredah-fight I was , when it was delivered , and being laid in the field among the dead , with fifteen wounds , I was given up for one of the dead ; but after that recovering , I went into Engl. and then returned into Ireland again ; at which time I began to looke about me to follow the Word , to hear good men , being sensible of my sinnes ! and former forgetfulnesse of God , and goodnesse . I heard one Mr. Owen here , who did me much good , and made me to see my misery in the want of Christ , and so I continued , till Mr. Rogers was sent over to us , by whom I have received great comforts and assurance of Christ , and now I doe verily beleeve I have fellowship with the Father , and his Sonne Jesus Christ , and finde a great change in me , and I abhor ill company and courses , and desire to walke in all well-pleasing to God ; and though I meet with temptations and hindrances , yet I blesse God he carries me on in goodnesse , and I can now pray , and that by the Spirit , and I love the Word and Ordinances , and do earnestly long to have fellowship with the people of God , to watch over me ; for I am yet weake . Blessed be God for his free grace in Christ Jesus before I had any knowledge in Christ , the Lord spoke to me by the means of an honest man about thirteen years agoe , who worked much upon me . I heard Sermons , and followed Ministers much after that ; I was wont to hear in London Mr. Cradock , and Mr. Simpson ; Mr. Cradock wrought much upon me , being upon that saying in Isa. Woe is me , I am an unclean creature , &c. And truly I could finde it in me , as if he had spoken to me onely ; what he said , so that I was thereby wrought upon : I was much afflicted for a time , and gave my selfe much to prayer , and did love the truth , and all the Saints , and so I continue now , and I have found , and doe yet those things true in me , which were spoken by Mr. Rogers of that onenesse of love and unity of the Spirit , which ought to be among all Saints , which hath much wrought upon me , and affected me ; I have seen my ( sad ) condition by nature , and now I shall see it in grace : and now O! how I love the wayes of God , and holinesse , and duties ! and means of grace ! which before I did not , but such things of God , as before I loathed , I now love , and long after Jesus Christ alone . Experience of Edward Hoar Captain . I Shall declare something of God upon my spirit . It is some twelve years since ( before which I understood not the happinesse of enjoying Christ , that I began to say , What shall I doe to be saved ? I followed the Ministers , frequented the means , and did too much depend upon my doings , and rest on works ; and what I heard from the Ministers , I tooke for granted truths , because they said so , without searching or examining the Scriptures , and the minde of God. I tryed the Scriptures by men , not men by the Scriptures ; but at last , I saw them to be subject to errors as well ( or worse ) as others , and then I saw that humane Learning could not get beyond humane : And what Peter said in 2 Pet. 3 16. Which they that are unlearned wrest , ( as they doe also the other ) Scriptures to their own destruction ; could not be meant of humane Learning , Peter himselfe not being so , but of Spiritual . So that ever since I could not looke on men as infallible , and thence forward I beleeved not things to be so , because they said so , but because God sayd so , and his Word . But now I live in Christ , and I can positively say , I have faith , and am sure in Christ to be saved , and looke upon none else ; and I was darknesse , yet now I am light in the Lord. And so I propose my selfe to you , I had opportunity in other places before now to have been of a society ; but I was not free in my spirit for that I found them to live too much in formes , and not in the Spirit ; but hearing of so much love and freedome of the Spirit in this Society , I desire to be one with you in the Lord , and one with another . Experience of John Spilman Captaine . BEing a member of the Church at Yarmouth in England , of which Mr. Bridges is Pastor , I have given there an account of my faith and life , onely shall say thus much more , that once in a carnall condition as I was , I did slight the Ministers of Christ , especially your long Preachers , and could not abide that any should preach long ; but at last I was catched by one , and hee was on Heb. 8.8.10 . the new Covenant made in Christ , which was applied to me very home , and touched me to the heart , and made me to inquire into my condition , hearing the danger of being out of that Covenant , as it was to bee out of Noah's Arke , and I asked my heart about it , whither I belonged to it or no! but ( alas ) I lay long in great affliction , and had no satisfaction , nor assurance , so that I knew not what to doe , being under many temptations , sometimes I would heare , and sometimes affected the Ordinances , and sometimes not , and so I continued a while , untill those promises comforted me much in Hosea 14 4. I will heal their back-slidings and love them freely , for mine anger is turned away from him . And Heb. 8.12 . For I will be mercifull to their unrighteousnesse , and their sinnes and iniquities will I remember no more . And that in Rom. 5.6 . In due time Christ dyed for the ungodly . And verse 8. While we were yet sinners . And some other places besides ; but yet I questioned whether he dyed for me or no , and that was answered , yes , for me ; for I was one of the number of sinners , and ungodly that needed Christ , but being in fears , I went to Mr. Bridges , told him how I was , and indeed he satisfied me very much for the time ; but I fell into great trouble after all this , and had a sentence of death within me , and thought I was damned , and utterly lost for all this , still wanting faith , and looking upon my owne actings and graces , till the Lord laid these sayings of Paul to Corinth home close to my heart , Covet the best things , and I tell you yet a more excellent way , and I thought there was yet a better way , but I was a great while troubled , for I was well enough untill I had some sweet enjoyments of Jesus Christ , and then I discovered the most excellent way , which is Christ and nothing but Christ , and then I grew confident , and full of courage and assurance , and loved Christ , in all , and all that was Christs , and Christ more then all . Experience of William Walker . I Have much reason to know a great worke of God upon my heart in delivering me wonderfully , from severall destroying sinnes , which once I thought ●leight ; but so great that I can scarce utter them ; I was very extravagant , even here in Ireland , but was brought very low in body and minde together , and then was sensible of disobeying my Parents from what the Word sayes of men , they shall be lovers of themselves , heady , and disobeying parents , which cast me down , afflicted my conscience , and troubled me so , that I cannot utter it ; and I lay thus a long time till I heard once Christ freely offered , even to the worst of sinners , and then I began to looke up a little , with hopes of comfort , and applied these offers to me as needing him , and so I began to be satisfied with peace , and rest , and I followed the Word ▪ and rejoyced in it , and loved the godly to have company with them , and yet for all this I was under much temptation , and too much I was given to drinking , till Mr. Strong told me , Brother , I hear strange things of you , that you are given to drinking , &c. which so smit me , with the abuses I received abroad by the prophane sort , who said , ( O this is one of Fowlers followers ) that I was wounded in my spirit a long time , that I should bring such a scandal upon the Gospel , and a blemish : For two months I was tormented in my minde till the Lord recovered me , and gave me resolution and power against the sin , which hath been ever since , I acknowledge this great mercy to me , and doe live upon Christ the true Messias , whom I beleeve to have dyed for my sinnes , and will save my soul. Experience of Lawrence Swinfield . I Have been a Travell●ur for some yeares , and wandred about in far Countries beyond Seas till I came backe againe into England , and all this while in my natural condition , and so I continued a great while , but I came hither in a sad condition , and very comfortlesse , and could not tell what to doe , but to fall to prayer , and I did that often , and found ( I thanke God ) much refreshment from that meanes but nothing to satisfie my minde , for I have been much troubled in conscience , and could not take comfort untill the Lord was pleased to give in some promises to feed upon , as Matth. 11.28 , 29 , 30. where he promised to ease the heavy , oppressed , and to make his yoke easie and light , and then I began to long for a Reformation , and to desire to be under his yoke , which was before ( I thought ) a burthen to me , and so Esa. 55.1 . Come buy without price , and without money ; and so I came as freely as I was called , and was presently confirmed by the Spirit of God perswading me to give my selfe up into Gods hands upon these his owne termes , and so I did to this day , and many other sweet promises I had , whereby I had a great deale of peace and comfort ; and can confidently say , the Lord is my God , and I have ever since found in me a very great change from what I was before . As to instance in anger , I am now so free from that Passion , that I thinke , none can anger me ; and so for many other things , and I have a great delight in the Word and Ordinances , and have received a great deal of comfort , and been much confirmed by Mr. Rogers , and some others , and I know now that my Redeemer lives . Experience of John Chamberlain . I Beleeve , as you heard before , in one God , manifested by three Relations , and I beleeve this Church-way is Christs , and the very minde of God , and that the Premises made to the Assemblies of Sion , are yours being thus separate from them wihout . But to tell you my life , it hath been very evill ; but now the Spirit of God testifies in mee that I am his . About fourteen years agone , I was a grievous Wretch , and was cast out of doors for my disobedience . But afterward being bound an Apprentice , the example of my Fellow-Prentice ( who was well-given ) wrought much upon mee ; and hee seemed to mee to doe all for Heaven , and to minde Heaven altogether , which began to incline mee much that way too , and one time I went to him , and desired him to own me , and to let me be with him , and partake , but hee told mee hee must not cast bread to Dogs , which troubled mee much ; but then I remembred to say , But I may have the crummes , and thence forward was hee willing to helpe mee all he could ; so I went with him often , and by my selfe to heare good men , and the word preached , but I was yet puffed up with Spirituall pride , and did backslide from my promises , and the profession which I made ; wee were after that about such a way of walking together as this is ; but wee were not so strict , and carefull of admitting ; so I was admitted without any great Examination or Triall ; but by reason of a Contract with a Woman which I could not owne , I was much troubled , and brake out into sinne , and God would have one sinne a scourge to another sinne , to fetch me home againe , which hee did to the purpose ; and I was after much trouble in minde restored againe to the favour of God. Since that , being a Souldier , I was thereby brought under many Temptations to sin , especially that vile lust of Drunkennesse , which too much pursued mee , and so strongly , that sometimes I was ready to yeeld , at other times ready to make away my selfe , which I oftentimes was tempted to doe , and sometimes I was ready to wish all manner of curses upon mee for that sinne ; yet so I continued till the Lord at last came and delivered mee out of these snares , and filled my heart with his promises and presence , and assured me of love in Christ ; and now I long to enjoy more of him , and therefore desire to seek him with you in this fellowship . Experience of Adrian Strong . In short thus : FOr my life , I was two and twenty yeares a childe of wrath , and then by the word preached , and read out of good Books and the Bible , I was brought in to God : for my precisenesse and walking in the wayes of God , I have been imprisoned twice . Sometimes I have had mony before these troubles , and then my heart was set too much on it ; but afterwards I was taken off of all , and then I began to leave swearing , and drinking , &c. which I did too much incline to . And ever since as afflictons have growne greater on mee , grace hath growne greater in mee . I was travelling into England ; but now I blesse God for this mercy ordained for his Saints , that I can have so sweet fellowship with them here in Dublin . Experience of Hugh Leeson . I Have something to say , and I desire , that the grace of God may appear more in me every day . I am convinced of this way of Christ , for believers to walk in ; and I have nothing to plead but my own unworthiness , yet fully assured in Christ , I am emboldned to bring my desires here like smoaking flax . I cannot deny , but my life hath been very bad , and I have been exceedingly given to ill company and courses , and can complain ( and do ) of what I have been more then others , viz. A great sinner , till grace was given me , and mercy shown to me , and Christ manifested in me by his Spirit ; which was begun at first by my Wife , a Widdows daughter in this Town , a godly Christian , and whom God made the first Instrument of my good ; by her often reading of the Scriptures to me , and giving me good councels and admonitions , and by the Spirits working within me , with it : And yet I did even hate the Saints , and forbid many of them coming to my house , and was yet under many temptations , I must needs say ; but I am now made sure of Christ , convinced by the Word , and much comforted and established since Mr. Rogers came hither ; and do now long after nothing so much as Jesus Christ , and do desire earnestly to be in one with his people , and pray them all to pray for me , that I may stand by faith established in the truth . Experience of Frances Curtis . I Cannot but condemn my self before I speak , I am so unworthy of this mercy . I have lived wantonly in my youth , forgetting God , doing no good , but all evil , till Gods hand was heavy upon me for about eleven years ; and when in my outward state I began to mend , still in my inward I was much troubled , and wished that God had taken me away by my former afflictions ; these inward were so great , and a troubled spirit , who can bear ? But afterward I was much comforted again . In these wars I was stripped by the Rebels ( being abroad ) and came home so , thorough sad tempests , and since have gone thorough great troubles , and very many . A while after , I heard my Husband was killed by the Rebels , which I feared was by my sins , and so my troubles were renewed ; and then the enemies came upon us , the Cannon-bullets flew over my head ; and in few days I was turned out of doors , with my childe in my arms . I cannot express what God hath done for me , in saving my life , and my Husbands , in hearing my prayers and tears ; and now in satisfying my soul with himself . I have received much sweet satisfaction by Mr. R. and have now the testimony within me of Gods love to me , which makes me so unfainedly to love him , and his ways , and desire to be a member with his people , in his Church . Experience of Mary Turrant . I Lived till my Twenty third year , and knew not God ; but after that , I came to religious people , and received some good , and soon after was brought to the sight of my self , and then I despaired of mercy ; and thought I was damned , and none of Gods , a great while , but was at last comforted by good Ministers , and the Word of God ; but I was in such a place and condition , that for seven years , I do not know , that I 〈◊〉 so much as a Religious man. My children were murthered by the Rebels , and I lost my Husband by the sickness , and yet the Lord hath spared me in mine old age ; and now I see why ? That I may enjoy this great mercy , which I never looked for , to comfort me in my old age . I have received great comforts indeed by Master Rogers and I must needs say , That I serve my God with a chearful heart , &c. Experience of Elizabeth Marrow . I Have heard at Cork-house , from the Governor , and often from Mr. Brisco , at — precious truths , and have been much affected with them , and told my Husband , that I have heard of Christ. But after that the sickness came into my house , which drew me much to God , Doctor Sibbils did me much good , speaking of every one that had a darling sin , which they loved : By which I was put upon the inquiry and search , and was so troubled and afflicted in my minde for a time , until it pleased God to satisfie within , by his holy Spirit , and to reveal to me , That he was my Father ; of which I have a full assurance , and the witness is within me . 30. Experience of Rebecca Rich. I Was wont ( by Gods providence ) to hear Mr. Cradock by whose Ministry the Lord wrought much upon me , and I thought I was the person that he particularly spoke to ; and I lay long afflicted under the sense of my naturall condition , and under the burthen of a wounded spirit , and after that whilest I lived nigh London , I lived much upon a forme , till God was pleased to come in by his Spirit , and then all was nothing ; but Christ was all , and the best of all , and ever since I have received Christ , I have loved his wayes , and desired the society of his society . I was much comforted and confirmed even the last night in Michaels publique place , by that Ordinance of prophecying one by one , which the Church kept so sweetly , and I was very much convinced of your walking together in love and unity of spirit . 31. Experience of Mary Burrill . I Have been infinitely troubled by my marriage to my second husband , and have been afflicted in Conscience about it much , til the Lord gave me comfort within that my sins were forgiven mee . I was as prone to sin as any , until my God wrought very much by the means of my constant hearing M. R. ever since his coming over to us , God hath made him the chief Instrument of doing my soule good , for which I thank my God through Jesus Christ. I have had in my dreams two terrible conflicts with Satan , by all which I have been much assured of Gods love , for that I alwayes had the better , the victory . O I love the Saints of God! his Word ! and all his wayes ! and I rest on Christ Jesus alone ! and on nothing of self ! and I doe desire your prayers to God for me● to grow in grace , &c. 32. Experience of Mary Barker . I Have great experiences of God , though at present I am not able to expresse them . I have been much afflicted for many years together in my relations , which for my sins have been taken from me ; but the Lord who hath laid his hand heavy upon me , hath made me very sensible of my sins , and I have long layn under the burthen of them ; but the evidence of my pardon is , that the Lord hath removed the burthen , and brought in the roome his grace , and given me a heart to him-ward , and I have received much benefit by preaching , and praying , and reading in private and publique , and by the preaching of Mr. Rogers , I have received infinite good , and found great comforts by his showing how we might know Christ is in us of a truth ; and by prayer which the Lord brought me earnestly into ; the Lord made those means so usefull to me , that I am much satisfied in the love of God to me , in Christ in me , who is all in all , and I doe rest alone on Jesus Christ , for pardon and Salvation by his bloud . 33. Experience of Margaret Fanshaw . I Was a long time under trouble and temptation ; being perswaded to hear none a great while , because I could not tell they were Christs Ministers , a twelve moneth agone we came over hither , and yet I heard none a while , after a while I heard a little boy , and then I heard Mr. Fowler , but yet I received but little benefit by any untill Mr. R. came over , and after I had heard him four or five Sermons , I began to see my sin , negligence , &c. which lay a heavy burthen upon me , and Oh! I am yet grieved much that I denyed the meanes so ; and since by Mr. R. I have beene comforted with the offers of Christ , and all the promises in him , whom I have heartily accepted , and am now perswaded by Gods Spirit , I shall never run into those sins again , but I find his Spirit putting me forward to hear and to follow the means now , with all greedinesse and love to God and all his ways . 34. Experience of Ann Hanly . I Have alwayes had a great desire to walk with God , but was very ignorant , and in the dark , till I heard Mr. Rogers , by whom I have had conviction of my ignorance and sin in neglecting the means , and Christ offered by the means ; I have seen my sins and been much troubled , and have earnestly sought pardon , and I am by the Spirit of Christ confident of it , and I trust in Christ that I shall be established , and do beleive it ; and I doe finde dayly a great change in me , and now I long to hear of Christ , and I love the Word and Ordinances of Christ , and am sure that Christ hath paid the ransome for my sins , and I am resolved in the power of the Lord to walk in his his wayes , and to doe his will. 35. Experience of Sarah Barn-well . IT hath pleased God to exercise me with much afflictions , and his love was all which drew me to himself , and nothing else ; but first I lay long under a legall sorrow and grief for sin , and I was then put upon works and duties hard for heaven , but I saw I could not get it that way ; and in this great Plague-time in this City I was carried further , from the notion to the Power , and to spirituall holinesse , and higher into Christ , yet I used the means much , as praying , preaching , reading , meditating , &c. and by the Word I was struck home , when Mr. Dunstable teached on the sad condition of some ( even Professors ) that were in Hell howling ! Oh! this sad doctrine struck deep to the heart ! and I lay long wounded in my spirit upon it . But it hath pleased God to work upon me in divers wayes ; and by his Spirit he hath set me free from this bondage ; which mercy I obtained first from the consideration of Gods great love in Christ , and hereby I was brought to this assurance which I have . 36. Experience of Jeremy Heyward . THE Lord hath opened my eyes to see sin , and showne me my self , and I lay under his wrath half a year , and so long as I sought to make out my own righteousnesse , I lay thus ; and yet this while , I followed the meanes , heard the Word , and I saw at length nothing but Christ would serve me , and till then I could have no comfort , wherefore one first day of the week , I fell to prayer , I prayed thrice , and at the third time I heard him say , Loe ! my grace is sufficient for thee ; whereby I was much satisfied ere since , rowling my self on Christ , and living in him alone ; and I finde so great a change , that I can say , whereas I was blinde , now I am sure I see . 37. Experience of John Megson . I Have often been in danger , yea of losing my life , and then have desired to live , and to amend ; in many great afflictions I have been in ; in my youth time I was very ign●rant , but now I am earnest for more light , that I may be in the wayes of God. That Scripture of Christ , in Revel . 3.20 . Standing at the doore and knocking , did work upon me , and then I understood Christ must come in , and all evill be put out , and then I did desire Christ , and seek out after him , and so I doe yet ; and shall doe ; though I dare not presume of any thing of my owne , but all on Christ , and therefore I desire to be of this Church , for God shall adde such as shall be saved . 38. Experience of Ann Megson . I Have been long time troubled in minde , but yet I dare not despair ; for , Come unto me and I will ease you , saith the Lord. The Lord did let me be long where there was but small goodnesse to be learnt : But at London-stone I heard a good man out of Isay 53.6 . like sheep we have gone astray , and he showed how the Shepheard had a Dog , when any run out of the flock to fetch him in again , and so the Lord did by his Word fetch in us that went astray ; and thus the Lord wrought upon me , and made me see my sins , and my self , and I was long afflicted , and I thought if I were the Lords I should not be in this trouble ; but then I remembred that Daniel was in the Den , and Jeremy , and Hezekiah were afflicted , and these were the Lords , and that the Lord delivered them ; and so that he would me in due time : and I bless God , he did deliver me out of them all . O that he would give me the heart to praise him ! I was lewd , but now am changed by his grace and goodnesse ; and I love the Lord , and I wish there were such an heart in me that I may ever live for his honor and glory . I doe long after Jesus Christ , and love to be here in the wayes of Christ ; and I praise my God that he hath brought us so much out of darknesse as now to see his wayes . Many more experiences I might insert , but being of the same nature with these I have omitted them ; and shall keep them by me for another occasion ; There were others in Dublin that did declare many excellent passages of Gods workings in them and upon them , as Captain Jones ( since Major ) whose being imperfect I purposely let alone , lest he should take offence , and William Holme , Giles Mee , Randall Lester , William Fanshaw , Elizabeth Holm , Anne Bell , Joice Latherd , Elinor Meeke , Robert Barnwell , Elizabeth Gardner , Robert Glover , with many others . And I doe earnestly desire pardon where offence is thought to be given , especially of such dear friends , whose testimonies I have brought into publique view , to bear witnesse to the world of the workings of Gods Spirit in these dayes : to the facilitating of which I doe ( to all the world ) call God ( who is righteous ) to bear me witnesse herein ; That , 1. In the first place , I have aimed ( herein ) at the honor and glory of God , in the setting out his rich love to the lost sons of men , and declaring the variety of his dispensations in grace , and the sundry wayes of working , both ordinarily and extraordinarily ( yea in these days ) to the fulfilling of his promises made us . 2. I have dealt faithfully with all , as I finde them in my Notes , as near as I can to a tittle , taken out of their owne mouths , without respect of persons ; excepting some of the most ordinary sort , which I have taken summarily , as I promised at the first . 3. I think I have done my duty herein , and wish it might incite others to doe thus , viz. to gather out the flowers of their garden , to present to the Saints in other places ; and though some appear in their weaknesse as wel as in strength , this doth the more magnifie free grace , and all those variety of notes concur to make up the tune of the song of the Lamb , that one song of Moses and of the Lamb : So that the variety of the flowers , and of the colors , and of the natures , and of the formalities of them , gathered together into one , give a glorious lustre , and like the Rain-bow of many colours , signifie fair weather for Ireland . And I am in good hopes no good man can have the heart to blame me for my good will and worke ; before any take offence , let him seriously ponder upon it , and summon his heart in sincerity , and say , For what am I angry ? if the proud flesh and puff-past-heart say , O sad ! I am seen in my nakednesse ! and known in my weaknesse ! Art thou says , the Spirit ? and 't is fit thou shouldst , that it may be known who cloathed thee , and that thou mayest have nothing to boast of ; And was not Christ so too for your sins ? besides sayes the Apostle , my strength was made perfect in weaknesse ; 2 Cor. 12.9 . most gladly therefore will I glory in my infirmities ; and vers . 10. when I am weak , then am I strong . God hath a way of himself , as Nazianzen sayes , to make himself the more admired , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he doth most of his workes as Luther said , in mediis contrariis , by contrary meanes in contrary wayes , which makes him the more glorious . Be not then offended at your weaknesse ; for the waters had better run though muddily and thick , then not at all ; and so you in your infirmities and weaknesses better be seen to run into the Ocean of love , then to lye still , or stand like a stinking poole . Neither be ashamed ( in what the Lord is honoured ) to be seen in your weaknesses , for the roomes of the house that are greater , lighter , larger , colder , &c. have the same foundation with the other , and thus saith the Lord , Joel 3.10 . Let the weak say I am strong ; strong in the Lord : But lest any should cry Crucifie , and should follow me with the ●louds of the red Dragons humors , let such spirits know what they doe before they spit fire at me , or throw wild fire about my ears , or plant their Morter pieces against me . Two things are requisite to a right grounded knowledge , viz. the apprehension first , and then the judgement . Now doe but read these lines by the same spirit they were writ , and dextrously discern the purpose of the Spirit speaking hereby , and I will abide your worst who ere you be : but I confesse first to judge ( as the fashion is ) and then to apprehend , is irregular and unsound . For if your understanding deal amisse , your judgement will I am sure , and so the sentence will be false and full of sin ; and so already by righteous ones I have been judged . But I fairly leave you , yet not the thing that I treat upon , for I shall speak more fully to it hereafter , onely offer two or three experiences more in the mean time , which are full variety in unity . 39. Another testimony to the Truth or further Experience of John Rogers Preacher of the Gospel , and given in to two Churches in England and Ireland . TO give a formall account from year to year of my life , would make me too tedious , to you and my self ; and I fear somewhat offensive to such as are to follow , though I may safely say in every year since I can remember , I have been inriched with so many and such remarkable experiences ; as might make some of you rather admire then belieeve : but I hope we shall have opportunities hereafter to open our selves in this kinde one to another ; In the mean time to tell you some few for the present , I shall cite some of the most remarkable passages which ( to my present remembrance ) I have met with in former years to this day , to doe their duty and homage before you . And first when I was a School-boy at Malden in Essex , I began to be rowsed up by two men , viz. Mr. Fenner , and Mr. Marshall . The first of these about the tenth year of mine age , as I take it , ( for what I was before I know not , a meer — I know not what ) although I was kept continually in good order , as to read every day , and be Catechised and the like : ) yet then hearing Mr. William Fenner full of zeal , stirring about , and thundring and beating the Pulpit ; I was amazed , and thought he was mad ; I wondred what he meant ▪ and whilest I was gazing upon him , I was struck ; and saw it was we that were mad which made him so ; O sayes he ! you knotty ! rugged ! proud piece of flesh ! you stony , rocky , flinty , hard heart ! what wilt thou doe when thou art roaring in Hell amongst the damned ! &c. this made me at first amazed , which run often in my mind after , and I began now to be troubled , being scared and frighted , and out of fear of Hell , I fell to duties , hear Sermons , read the Scriptures , ( though I knew not what I read , but only thought the bare reading was enough ) morning and evening , and learn'd to pray ( at first out of Books , and all the Graces ( so called ) that I could get ) and besides Family prayers , I was afraid every night lest the Devill shou●d carry me away to Hell , if I did not first to my self ( whilest my brother my Bed-fellow was fast asleep ) say my prayers , and my Our Father , and I believe in God , &c. and the ten Commandements , and my little Catechism ( Dr. Hall's ) which I had learnt , and this I did every night duely before I durst sleep ; and I made as much of them as of a charm to keep me well that night ; which else I conceited the Devils would tear me a pieces ; and yet sometimes ( when I was sleepy ) to make the more hast I should say some of them at least ( to be in a forwardnesse ) in the Chimney corner whilest I was unbuttoning me , or untying my hose or the like , preparing to goe to bed , thinking all was well enough so 't was but done ▪ onely sometimes ( though I was unwilling to it , yet ) out of fear ( I remember ) of the Devill , or some mischief , being ready to fancy any thing to be the Devil , I should say my Prayers , or Commandements , or Catechism , or all twice over , suspecting I ▪ said them not well enough before , but often too fast hurrying over before , and skipping somewhat ; and sometimes if I said some things confusedly and too hastily , I would recover them again , or else remember them when I had done al , to say them again better ; but thus , as the Apostle sayes , when I was a child , I did childish things , and I thought this was very well , and very oftentimes would I be talking with some boy or other , getting him from all the rest to walk with mee , and I would tell him of Hell and sin , and such like things , for it ran alwayes in my mind , and I lived under a desperate fear ; but for all this , Mr. Marshall a while after in the same Pulpit took me napping ; whilest I was I know not how bewitched to nod , and began to sleep , but his powerfull voice thundring against such as are drouzy , and sleep , and slumber away their salvation , was at that time pickt out for mee , and very prevalent , I started up with an aking heart , and was frighted at his words , ( which he yet pursued ) and wounded me to the heart when he told us , how that when time was lost we could not call it again , and he knew no other way for us , but now to double our diligence and redeem the time we have lost , by making more hast , taking more care , and pains , or else we should be lost for ever . O! I was sufficiently wounded , and fell a weeping ; I could not hold , and after Sermon I went home ( where I boarded ) and sate alone ! crying and complaining that I had lost my time ; and at that time I took up a purpose never to sleep at Church more , and made a covenant with it ; which I think ( to this day ) I observed ever since ; and when I began ( as at first I was often tempted ) to be drowsie , I would alwaies stand and hold on nothing , and cast my eyes about to open them more . But after this I was not content with my former customary duties ; for now I must double them and do more then before ; wherefore I resolved to write down ( as well as I could ) every Sermon I heard , and to get them by heart , and to say every night one Sermon , and to learn ( out of a book , for I knew no better yet ) another prayer for morning , and another for night , and sometimes for noon too , especially on the Lords daies , so that my task was now doubled . So I began to write down the Sermons , ( which for a time was very little , having no skill to write fast nor orderly ) but I ever observed the Doctrine , and would write down the Reasons and the heads of the Vses ; and when I came at home , I would get it by heart at noon , that which I heard in the fore-noon , and at night that which I heard in the after-noon : and this course which I took made me more ready ( at night when my Father repeated the Sermons , or the Landlord where I boarded , for they both did it , being very godly ) this made me readier to answer when we were asked what we could remember , or what the Doctrine , or Reason , or Vse was , then any other ; and this course I took customarily for nine or ten years together ( long after I came from Cambridge ) every night to repeat Sermons to my self alone , or rather to say them by heart ( as duly as I went to bed ) the Lords-day night that Sermon which I heard in the forenoon ; the Munday night ( so called ) that which I heard on the last Lords day in the afternoon , the Tuesday night , Wednesday night , Thursday night , alwaies left to say by heart , Sermons I heard a month , 2. months , 12. months , and so ( as I encreased in years ) for 2 , or 3 , or 4 , 5 , or 10. years before ; and I would usually get up the oldest , and of longest standing ; and such as I had almost forgot , or not lately recovered my memory with , so that by this means I could remember many Sermons , and such as were long agone preached , perfectly : Now on Friday nights I repeated as I did on the Lords day nights alwaies : and on Saturday nights and Munday nights alwaies alike . But you must observe , if Sermons fell out in the week daies , as on fasts or otherwise , then I was wont to pick out Tuesday nights , Wednesday or Thursday nights , and so kept on the order , and was fit for fresh Sermons on the Lords day ; and the Lord lead me on into this orderly way , I know not how , by himself without any creatures direction on the earth ; so much did I plot out for salvation by such means as these , and to redeem my time . Yet you must know , having so much to do every night , I sometimes began ( to my self whilst I s●te in the Chimney corner ) before supper , and usually left nothing but my Sermon to repeat for my bed , and my prayers by my bed-side morning and evening ; but this I must say , from this form I learnt much of God and goodnesse ; for what I did at first for fear of hell , I did at last out of love to heaven , and of late to God and Christ as if it were without heaven ; and hereby I was not only able to tell many mens Sermons together , and it may be ten years after they were preached ; but also able ( though chiefly by higher means , as I may shew afterward ) to preach at 18 or 19 years of age ; as I did in Huntington-shire ( if not sooner ) to the amazement of many , but to the table talk of more . Well , thus you hear how formall I was , and yet as I may say , I was but feared ( not loved ) into this strictnesse of religion ; and I remember then , I should have been glad if any occasion hapned that there were no Sermons on the Lords daies , or if I heard them not ( which I dare not but do notwithstanding if I were well ) for it was more ease to me ( I thought , or else the Devill in me ) to repeat the old , then to get in n●w . But not long after this , that I had heard Mr. Marshall as before , I was further awakened by my * Father ( afterward ) who preaching upon the good Samaritan , and shewing his compassion to wounded ones , yet in reproof to sinners , shew how they were more guilty then the hard hearted Jewes , that crucified Christ afresh now , and have no compassion on him , now he is in glory , but spit on him , and made him suffer , and how his bloud would rise against them : and if Abels a meer mans did so , much more his ; and if David prayed from bloud-guiltinesse , how much more from this guiltinesse of the precious bloud of Christ , &c. which he preached and pressed so powerfully , that I was thrown into a trembling , as lying under the guilt of Christs bloud , and was long perplexed about it : but after all this there is another remarkable passage that I must never forget , which I met with , or rather met with me to the purpose ; about 1637. ( as I take it ) at Messing in Essex , I was playing with children ( my fittest companions then ) and running round about the house we lived in , ( through two or three little gates ) in sport and idlenesse , as I was running with the rest , ( I know not how , nor upon what occasion ) I threw out vain words , and crying , O Lord ! ( which we were not suffered to do ) my heart was suddenly smitten upon it , and I was suddenly set a running as if I had been possessed , ( by I know not what power or spirit ) not having any strength to stay my self ( were it upon my life ) ; untill I was ( headlong ) carried through a little gate-way , where ( as plainly to my thinking and in my appearance , as ever I saw any thing by the Sun-shine ) there was set a naked sword , glistering with a fearfull edge ( I thought ) and which took up the whole space of the gate from one post to another , with a broad blade most keen and cruell ; at which sad sight so fraught with frights , I gastly screeched , and yet had not the least power to stay , or stop my precipitant course ; but I was quickly carryed quite unto it , so as that the edge of the cruell blade meeting with my body , it seemed to me impossible I should escape death : and I made no other account but to be quite cut off and parted asunder ; but afterward being hurried through , with that headlong and furious force , I had strength to stay a little beyond it , and to perpend the perplexible perill which I was in ; I stood as one amazed , or rather as one that knew not whether he were alive or dead ; I knew not how to beleeve my self lesse then a dead man , and afterward at least mortally and deadly wounded , if not desperately and deplorably eut in twain : Oh! how I stood trembling and tumbling in my thoughts , untill the vitall bloud ( which was fled for the hearts defence ) began to disperse again , and to go quietly to their own homes ; and then I looked about , and turned me to the gate-way , but the appearance was pass'd away , the sword gone and vanisht , whilest I was left ( alone , the rest running away ) in a labyrinth of fears without any wound without , but deeply and wofully wounded within ; and never si●hence ( to the praise of Gods grace ) as I know of , have I had such extravagant preposterous expressions passed from me . But , Good God! What was thy will herein ! Thou who art not tyed to means or order , best orderest and disposest of all things , for thine owne design and glory ! and so this was I am sure , but what it was I know not ; yet it left a lasting impression upon me , and the scar is yet to be seen in my heart , though the wound be healed . But , alas ! How long and lamentable I lay afflicted and in continuall fears after this ! Every thunder and lightning , I look'd upon as my fate , and sent for me ; and then would I fall to my Prayers , and saying my Creed and Commandements , and to my Sermons as fast as might be , that I might be found wel-doing at least ; if not as a charme to defend me , or a challenge to God by virtue of them to keep and blesse me : this I remember was my great comfort to consider , some did not do thus , but altogether sl●ghted holinesse , duties , and did live wickedly , and carnally in drunkennesse , disobedience , Sabbath-breaking , and severall sins every day , which I was so farre from grief at , and weeping over , that I ( in my heart ) rejoyced in it , that I was in more hopes then they , and ( as I fancyed my self ) better then they , and should receive more favour . But all this while like an Israelite in Egypt , I work'd for life , and my services were my Saviours ; and I would to my brothers , sisters , and School-fellowes and companions to take occasion to talk of heaven and hell , and what a hard thing it was to be saved . For some time after this is Malden where I was boarded , and put to the Free-school , I had a certain dream ( which by the consequence proved a praevision of what is now come to passe ) it was on a night about the time when the Spaniards and Hollanders had a scuffling and a kinde of Naumamachy upon the Downes ; for then some talking of that fight , fill'd me full of fears , and in the night my dream was ; that fire rain'd ( as I may say ) or rather powred down round about ; and looking where I was , ( I thought it to be without the Coach-yard gate of my Fathers house , and I was frighted to see nothing but fire , looking upward and round about , praying for deliverance , none came nigh me round about by a good space , but flaming else ( I thought ) in all places , and I could see none exempted ; wherefore being afflicted for my Father and our family , I fell on my knees for them , and I thought I continued so , long ere I could be heard , but was at last bid to arise , and look , and then I thought the fire fell not so fast on my Fathers house as it did before , but by little and little abated till I awaked . Now although this dream had seised much upon my spirits , yet I made no other account of it then of a fancy , till five or six years after in the Isle of Ely meeting with Dr. Draiton D. D. he declared to me , for severall reasons , that this must be more then a meer dream , as working of fancy , and that something was to come which I should finde this to predemonstrate , instancing in some of the like kinde which himself , his wife , and others had met with as warnings and predictions ; and therefore he wished me in no case to slight or contemn it ; for that he was confident it did shew some fiery and angry dispensation upon all our family and my father , and the rest should lye under some trouble by the times or otherwise ; and my self should be set free , and at this liberty to pray for them , and that by degrees they should be recovered and brought out , and the fire abate : which interpretation ( more fully by farre from his own mouth ) is for the most part verified at this day . But all this while I was labouring for life , exceedingly formall , and I did much covet to know the things of God , and therefore wished oft I were but a Minister ! such a one as Mr. Fenner is , or Mr. Marshall , or Mr. Hooker , or my Father , or some other ( that was eminent ) that I might attain to their knowledge , and then ( I thought ) I should do abundance more for God , ( as if God were beholding to me for my obedience ) and I would then ( I thought ) be sure to get salvation , ( as if I could then easily do it ) . Thus a poor creature , I continued for severall years together , ( and if you knew but half what I have met with in that time , you would say I was a poor creature indeed as any alive ) for I kept to my self many fast-daies ( and would eat nothing ) heard , read , sang Psalmes , meditated , used Soliloquies , and prayed many times a day , and what not ? and yet at last despaired even to the depth : what by often thoughts of hell , reading Drexellius upon eternity , and then thinking of endlesse , easlesse , and remedilesse torments ; and what by frequent frights as before , and what by my Father , once preaching on the fool in the Gospel , Luk. 10.20 . Thou fool , this night will I take away thy soul , then whose shall those things be that thou hast provided ? Whence he handled a point of the folly of men to lay up here , and forget heaven ; and shewing that heaven came not with ease on a down bed , but many shall strive hard to enter and shall not be able ; and that except you exceed the righteousnesse of the Scribes and Pharisees , Mat. 5.20 . you shall in no case enter into the kingdome of heaven . What with these and other things , I was almost in the bottomelesse abysmes of torments : I took the Bible to look these Scriptures , read them over and over and over again , but the more I read the more I roar'd in the black gulf of despair , where I was cast so deep as ( to me and others ) I seemed sometimes past all recovery ▪ I prayed , fasted , mourn'd , got into corners , yea many times ( being I was ashamed to make my case known , I have ran into barnes , stables , house-of office , any where ( pretending as if I had businesse ) on purpose to pray , sigh , weep , knocking my breast , curse that ever I was born ; wishing I were a stone , any thing but what I was , for fear of hell and the devils ; whom I thought I saw every foot , in severall ugly shapes and f●rmes ( according to my fancies ) and sometimes with great rolling flaming eyes ( like sawcers ) having sparkling fire-brands in the one of their hands , and with the other reaching at me to tear me away to torments ! O the leaps that I have made ! the frights that I have had ! the fears that I was in ! which continued off and on to the beginning of these times ! Besides great outward afflictions which I met with , were of much force to bring me into this condition , being often ( and doubtlesse I might deserve it too too much ) beaten , bruised , turn'd out of doors , whirl'd and kickt about , hardly and unkindly used ; at which times I should sometimes be tempted to murther my self , sometimes think I could not belong to God , for then he could not endure to see me thus used and afflicted , and yet I flie to him , and pray , and pray , and pray , but as good speak to a post , for I am not relieved : sometimes I should read , and weep , and as my usuall manner was in the time of my great despair , fall flat ( all along ) with my face on the ground , and cry , and call , and sigh , and weep , and call for help , but the Lords time was not yet come to answer ; and I was wont to weep half the night together , if not all sometimes , and to water my bed with my tears , for fear of hell and the devill , and therefore for sins or rebellious disobedience ; and ever slept with my hands clasped close together in a praying posture , that if I did die , or that the Devils did prey upon me , they might finde me in a praying posture sleeping as well as waking ; I never durst go to sleep otherwise ( to my knowledge ) for five or six years together . But the greatest blow I had was from the sentence of the aforesaid Scripture in Mat. 5.20 . Surely ( thought I ) I but strive against the stream , and seek out impossibilities , if I must exceed the righteousnesse of the Scribes and Pharisees . For I had often read of their strictnesse in their Houses , and Synedriums , and Schools , that the ordinary of them repaired at least three times a day to their devotion , viz. in the morning at Sun-rising , till about the fourth hour of the day , ( called S●h●●with ) and in the afternoon ( Minchah ) about the ninth hour , and in the evening ( Arbith ) and so in a manner all day long in devotion . Besides their laudatory prayers , and thanks not only for all the mercies they receive , but upon every extraordinary accident and in every action they do , a prayer for every time they eat , they will not drink without a prayer ; a prayer for every good smell , a prayer when they wash , yea when they evacuate , a prayer upon every new thing they have , and what not ? insomuch that some say at least 108. Benedictions a day ( Meah Beracoth ) as Leo Modena the Venetian Rabbine writes ; and we have read how strict they are on their Sabbaths , and will not gather wood , kill a flie or flea , dresse any victuals , make a fire , write , cancell , or quench a fire , or carry any thing , or use any hammer , nor eat any thing dressed upon that day , nor any fruits gathered , nor wear any thing on that day but even necessary apparell , nor speak of worldly matters , as buying , selling , giving , or taking , nor make any bargains , nor so much as touch any thing , a weight , or burthen , or tool , or instrument , nor handle any money ; nay on the Friday before evening comes , all worldly things are laid aside and the Sabbath began , &c. ) Now these considerations and such like made me think it in vain to seek to be saved ; and it was but to beat the winde , or build in the air ; for if the Scriptures were true it could not be , for I could not tell how to excell their righteousnesse . Hereupon I despaired deeply indeed , it being so deliberately ; and the results of serious debates ; so much the worse , lying under the severest sense and sentence of that Scripture ; I could take no comfort , but accounted God most cruell to exact impossibilities of men , ( as such a righteousnesse ) and to let so many be damned ( as I thought ) because they could not excell their righteousnesse ! O these hard thoughts I had of God! At length I was tempted not to pray , read , hear , or do any duties at all : for I thought it not possible after all to be saved ; and so I was somtimes tempted to deny all : sometimes I was also tempted to think there was no God , but all things come by nature ; and to challenge God , if there were a God , to require a sign and seek a proof : but in a word , to such a height I was grown up unto , that I did not only despair , but began to be distracted , and out of my wits ( as we use to say ) I thought trees sometimes good Angels , sometimes bad , and look'd upon bushes as the den of Devils : I should sit up whole nights , sometimes in a little Turret ( we had in an Orchard ) from the house , studying , singing , whistling , hooping , or drawing figures , or one thing or other , or else be walking in the fields , woods , or some other places , talking to my self , speaking to trees as to men , or as to Angels , or God ; and thinking the least whistling of the winde , or chirping of a bird , or lowing of a beast to be some answer sent to me , as I would fancy it ; but as these distracted distempers grew higher , I could not avoid the forcible temptations of a furious Devill , making me sometimes whet a knife , sometimes take a billet , sometimes one thing , sometimes another to murther my self , and sometimes others , and sometimes all ; for I would have had all to have gone my way ( me thought ) many waies I tryed , but was alwaies prevented , till at last I was taken and bound hand and foot , and held ( or tyed ) fast in a bed till the raging fits were over ; and then when I was spent and patient , if let go , yet without a watchfull eye , though it may be I said nothing , yet the first thing I went about , it may be , would be to seek a knife , or to get to the window to cast my self down headlong : but I have been strangely and ( almost ) miraculously kept ( which would be too long to tell ) even in the very act and instant of time when a few minutes longer had been too late to save my life . I should not be so long in this History , but that I dare hide nothing wherein God hath appeared my God for his own glory in what I am now by grace . And therefore as things eminent are brought to memory , I am bold to declare them , for the magnifying of his alone love , and the riches of his grace in Christ Jesus . I dare boldly say , few that saw me in those head-long distempers , did think me at the best , fit for any place but Bedlam ; and that I should ever be restored to what I am , which was also as strangely . For as the distracted fits did much abate me , they did turn more to inward malady and melancholy ; my continuall cry being , I am damned , I am damned , I am sure I can't be saved ! it is impossible ! Oh! Hell ! Hell ! fire about me ! the Devils are at me ! and I thought I heard the damned roaring and raving , and saw them ( as 't were ) roasting , and their frisking and frying in everlasting torments . My minde and all was taken up with their howlings and screechings . This sad condition day and night lasted upon me , untill I was perswaded that there was a God! and that this God was righteous , and that he would hear prayers if I continued but knocking with importunity and gave not over , seeing the unjust Judge that we read of in Scriptures , was prevailed with by the widowes importunities : then I resolved with my self ( and gathered together here and there those scatter'd reliques of reason which were le●t me ) that I would continue prayer , and so I did ( though by fits I was froward , and mute , and wilde , and I know not how ) yet off and on 5 daies together scarce eating a bit of bread in all that time ; and was after that in another form and frame of spirit ( though by fits full of distraction and desperate thoughts ) yet more serious , and set to weigh things as in a ballance , and to expostulate with the Lord , and to pray by fits most furiously , and now and then tears began again ( which were all dryed up before ) to trickle and come tumbling down my face like swollen drops of bloud , and I continued thus three or four daies till one afternoon coming into a chamber ( my heart being as big as it could hold ) I threw my self flat on my face ( as I used to do ) knocking the boards and calling and crying to the Lord for deliverance , and using such exorcising expressions as might discover me in despair ; and starting up , I walked a turn or two , saying , Is there not a God ? is he gracious ! are the Scriptures false ! canst thou take delight to see a poor soul thus set on the rack ! sighing and roaring in torment ! rise up and appear for thy self thou God! shew thy self gracious in one act of mercy ! maugre all the Devils in hell ! and with knocking my breast and tearing my hair , I threw my self upon the bed , whilest my eyes were glazed with tears ! and there I lay , in a sudden sleep which seised upon me , and I dreamed of the same Scripture ( the letter which killed me ) and yet of Christ ( the Spirit which quickned me ) and that his righteousnesse ( by faith made mine ) did excell the righteousnesse of the Scribes and Pharisees : and except I ( in and by the righteousnesse of Christ made mine ) did excell the righteousnesse of the Scribes and Pharisees , I could not be saved ; that is , not without the righteousnesse of Christ. When I awaked , I was so much changed that I was amazed at my self , at the suddennesse of it ; for I dream't I was comforted , and my heart filled with joy , and when I awaked it was so indeed ; I started up , and rebuked my self , saying , Why , I am not damned ! what 's the matter ? am I so filled with a fancy ? with a sudden hope of I know not what , nor whence ? at which time I fell to pray , and whilst I was praying , I said , Lord is this true ? say ! is it true ! if it be so , let it be shewn me that it is so : So I was perswaded that the righteousnesse of Christ was mine , for that this garment was provided only for one so naked and torn out of all as I was ; which weighing I took the Scriptures , and found these divine infusions , and immediate resolutions given in me , agreeing with the same will of God given out there , and then I began to breath upon 't , and to pant a little ; and by degrees to revive and look upward with some hope ; till the Lord satisfied me by pouring it upon me , and writing it within me , that I ( in Christs righteousnesse my only justification ) did exceed theirs ! And thus I had the first assurance of salvation ; for that very same Scripture that before condemn'd me , did now justifie me , that is in Christ. And after that I began plainly to see my self ( and by my self others ) why I despaired , and was so long and so lamentably lost , that it was because I sought in a wrong place for justification , and therefore a wrong way for salvation , as if one of you should dig in your yard for a mine of gold , no wonder that you lose your labour at last , after sweat , tears , prayers , cares , pains , fears and all ; seeing that you look in a wrong place . Thus it was with me all the while I was looking , and poaring , and paining my self for a righteousnesse of my own , and to seek in my self to excell the Scribes and Pharisees ; alas ! I was lost , undone , and could not finde it ! nor see any door of hope set open for my soul , till Christ in 's righteousnesse was revealed in me ! and then I knew him a Saviour to me . Well , with this joy I continued to this hour ! holding and keeping ground against all temptations , which are infinite , that I have met with ever since ; and such as you have scarce heard of , of late . For after I had solemnized and celebrated my new life , ( and being begun anew in anothers righteousnesse , and in another self ) by singing of Psalmes ( and then I began Hymns and spirituall songs to my self ) and continuall open-hearted returnes of praises ; whilest the Angels rejoyced with me . Yet Satan ( my continuall and never ceasing enemy ) now began to muster up afresh more troubles against me , and to follow me with an hoast of afflictions and temptations , as Pharaoh followed Israel with a purpose to destroy him ; when once out of his territories : and see how a bird that is escaped out of the hand is hunted up and down by the boyes , the doors are shut , the windowes and holes stopp'd to hinder her escape ; and see how they hunt her , throw their hats at her , scare her up and down till they think to tire her , and make her fall into their fingers again : So did Satan set upon me ( I may say ) a thousand waies by himself and his agents , to hunt me up and down , and to tire me out , and to make me ( if he could ) fall into his fingers again , but that my God whom I unfeignedly serve from my soul , did deliver me , does deliver me , and I trust will deliver me , as the Apostle saies . For though the Devill did use many snares , and beset me so about ( as you will hear ) that it seemed scarce possible I should escape , yet the Lord set me at liberty from the snares of the Fowler , though sometimes so subtilly layed , that I could not discern them ; and what he could not do by his fair insinuations and subtleties , and inward motions and temptations ; he tryed to do by violence , in tormenting me and making me the most object of affliction and misery all about ; for to proceed , my friends became mine enemies , and my precisenesse was an eye-sore to many , near relations cast me off , and I was lookt upon as disobedient for keeping company with such as were godly Puritans , and accounted then Round-heads , and for praying and holding communion with them ( though commanded to the contrary ) at length I found so little love , and so much malice from some , that I was turned out of doors , and forced ( as men say to seek my fortune ) to flie with my own feathers , with three shillings six pence , or thereabouts ( as I take it ) to travell up and down in strange countries , and that in the coldest winter time of the year , in snowie weather , ( up to the knees very often ) and whilest the very isicles hung on my hair or cheeks , a conflux of tears that came hot would thaw them , which fell abundantly from me in the open fields , and high-waies , where none but God took notice of them . Yet I did often beg at poor cottages , ( or so ) but to come in to warm me , or dry me , or for a draught of small beer , or so ; which would make some poor souls fall a weeping to see me . But after many dangers and troubles I footed it as farre as Cambridge , where I sought from Colledge to Colledge to be but a sizer or poor Scholar , my little stock of money being all gone , and the Servitors of Kings-Colledge ( of which I was one before ) being dismissed , but I could have no place , and I had no money , and I wanted bread , and that so long that all others failed to do any thing for me , insomuch as I was forced for life to try all things , and eat leather , and drink water , and eat old quils and pens ( where I could pick them up out of the dust or dunghils ) roasted in a few coals ( which were left in the Chamber where I was ) and I assayed sometimes to eat grasse , and did it : yea , I grew to that height of penury and famine , that I sometimes tryed to eat my own fingers , biting them till I could endure it no longer ; then tearing my hair , and crying , I had recourse to prayer , whereby the passion ( it may be ) would away for the present , but this continued so long , that I met with temptations in this wildernesse to turn stones into bread , and the Devill did often tempt me to study Necromancy & Nigromancy , and to make use of Magick , and to make a league with him , and that ●nen I should never want , but shew me ( as 't were upon the pinnacle ) the glory of the world ( so represented to me in my , fancy ) bidding me but obey him ( that is , fall down and worship him ) and I should have both my bags of money by me , & be honoured of all men , and own'd by all my friends , and go home with great riches , and in great respect . But God would not suffer me to hearken to him , but to tell him , thou art a lyar from the beginning ! away thou malicious accuser of the brethren , tempt me not , for thou didst do thus to Christ , but he overcame thee , and so I trust I shall by his power ; and then I prayed , and read the Scriptures , and writ holy meditations , and Soul-soliloquies on the 88 Psalme , all in verse very patheticall and sutable to my condition , and I began Dives and Lazarus here , and Lazarus and Dives hereafter : two books ( which I soon after concluded ) using in it English , Latine , Italian , French , being very tragicall , and all in verse very sutable to my condition under severall temptations ; all which I had thoughts ( with some others which I have by me ) to have printed for publique profit , but wanted a purse : so that in stead of Magicall and Astrologicall studies , I bent my minde to holy meditations , soul comforting , Angelical and Evangelical contemplations : yet I continued under strong temptations , but to the praise of God , I speak it , I think never was I more a growing Christian , then after Satan had these repulses ; but yet I must not omit to tell you , that I had one other temptation first ; which was almost irrecoverable , but that I was prevented extraordinarily even as I was upon the execution thereof . For finding my self almost starved and pined to death , my strength almost gone , my eyes sunk deep in my head , and wearing deaths colours , I was almost at my wit end : I confesse when I felt a passion come , or fit come upon me , I would fall to prayer , reading , or something or other , whereby sometimes they were put by , and I had much comfort , but I could not alwaies avoid them by this : for now one temptation got ground of me , and came on audaciously , and grew strongly upon me , so that I could not escape it , but it followed me ; I took up the skin of my wasted hand and armes with a resolution to tear it off for hunger , but in vain , the Devill had so besotted me , that I could see no waies to evade death , for I had been beholding to all the Scholars I could finde any courtesie in , to bring me scraps , or skins of salt-fish , or something or other in their handkerchiefs or pockets , which kept me alive a while , till at last they were all weary , and I wasted almost to death , and ashamed to beg openly about ; and I was blinded as to any way that I could finde to recover out of this condition . Wherefore , after violent and never-ceasing temptations , I drew my knife , whetted it sharp , opened my doublet and shirt , and in the midst of the room where I was alone , kneel'd down to prayer , to surrender my soul up into the hands of God ; my knife lying by me prepared , and I prepared for the act , when behold a door which I thought was bolted all the night before , was but shut to , which a Scholar opens , and with the screeking of it made me start up , and throw my knife into the chimney in hast ( as ashamed of what I was doing ) and in comes the Scholar to tell me of a place in Huntington-shire to teach Gentlemens children at my Lord Brudenels house , and how one of our Colledge was sent to , but refused it ; by which means I was recover'd out of that eminent danger , and after the Scholar was gone , did exceedingly reprove and check my self , for suffering this temptation to grow so upon me , for want of faith , and was much afflicted at it , and the more for that this mercy came in so upon it : O! that I could not wait upon God! but being now night , I went ( as I use to do ) supperlesse to bed , ( after duty ) but my heart melting into abundance of tears , first for the sin that I was about , that I could not beleeve , and resist the Devill ( as I had done in Gods strength before ) and then for the love of God , and his care appearing for me , even at that instant too , when I took no care of my self at all , but had devoted my self to death , and that now he should not only deliver me , but send me newes full of hopes ! O how these things did break my heart ! and work upon me most part of the night ! untill with an heart full , and head full , and eyes full and all ! I was fal'n into a deep sleep , and visited with an extraordinary token from on high both in dream and vision , which hath been since accomplished ( as I take it ) and the last in Ireland the last year . The Dream was this ▪ that I was walking home to my Fathers house , with a staffe in my hand , and fearing lest I should be out of the way , I looked for the path , which at first I could scarce discerne was a path , and began to look about , and to question it , till by and by I perceived some footsteps of some that had gone that way , with that I went forward , and the further I went , the plainer I perceived it to be the path , and that I was in the way ( and I could see no other ) at which I rejoyced , and went on confidently as if I fear'd no evill , nor enemy ; till I came to a fine glorious beautifull house and building on the left hand of me , out of which came forth a beam which reached a little crosse the way I was to go in , so that I being at a little stand at first , yet would not stoop under this beam , but stept aside and so pass'd away , laying my hand on it as I step'd by the side of it , but the house ( I thought ) was all in a flame of a sudden , so that being something troubled thereat , I passed on in the way , wondring in my self what this should be , till I was overtaken by some rude violent malicious men that laid to my charge the setting this house on fire , and would not hear me speak , but were harshly haling me away to prison , with which being sufficiently frighted and all my flesh set a trembling , I awaked , and was offended with my self , for being troubled at a dream , a foolish fancy , so I laid me ( it being yet dark ) and fell asleep again , and was cast into the same dream again , word for word ; and at my right hand I thought there was a grave ancient man full of white hairs ( like wooll ) a long white beard , who stood by me , and bid me chear up , fear not ! for the Lord hath sent me to comfort thee , and to tell thee that he hath chosen thee to preach his word and Gospell of Christ , which is the staffe that thou hast in thy hand , and which staffe , ( that is , the word of God ) thou shalt walk home with to thy Fathers house , i. e. Heaven , where is fulnesse of joy . But after a time thou wilt be troubled with the different opinions , and waies of men , and seem at first to be at a losse , but the Lord will be thy guide , go on , and as thou goest forward , the way of the Lord will lye clearer and clearer before your eyes ; but the footsteps are the examples of the Saints that have gone before you , which will be a great help unto you ; and you shall walk chearfully on in the way which is clear to you ( then the which you shall see no other ) but yet you must meet the fair house on the left hand , i. e. the glory and great ones of the world , who make a great and fair shew to men ( as built high ) but they must fall , and are but on the left hand of you , whilest you will despise them , preach against them , and turn your eye ; looking forward to go on in the way of God ( and turn not about ) but the beam that comes out of this great house ( which makes so much shew ) is meant the powers and opinions of such , which ( whilest somewhat crosse to the way ) you step aside and will not stoop under , they are set on fire , and enflamed of a sudden ; but be not troubled , go forward , although they will send after you , saying you have brought this fire upon them , and they will falsly accuse you , and seek to hale you away to prison for this fact . At which I awaked again , this being morning about day-break , I wondred with my self what this meant , I thought it surely more then ordinary , and being filled with confidence and comfort , I rose up and writ it down presently , And away I went that day towards Didington in Huntington-shire , where the Lord Brudenell once lived ( but was then sequestred ) and one that the Committee put in , had Gentlemens children to board with him , whom I ( afterward ) taught . But after all these deliverances , I did multiply abundantly in gifts and graces , either to pray , expound , read , sing Hymns and spirituall Songs , with the Spirit and with understanding , as Israel in Exod. 1. the more he was afflicted the more multiplyed ; so blessed be the Lord , I was the more filled with the Spirit , endued with strength and grace , refreshed with peace and joy , the more I had so suffered . So that all my troubles were but a Josephs step ( through grace ) to higher enjoyments ; and finding the Lord so abundantly to endue me from above , and to qualifie me for the call , which I had before in the night ( for the ministry which then I little meant , or imagin'd could be , it being often resolved against before by my Father , and my books ordered to be packed up ) but finding things following so fairly to concurre , I was much confirmed in it , that the Lord had design'd me thereunto . In Huntington-shire teaching school first at Brudenel's house , and afterwards the Free-school of St. Neotts , I began with the boyes ever in prayer first , at 7. & 1. and ended with prayers at 11. & 5. on the Saturdaies in the afternoon , I catechised them , and expounded their Catechismes by the Scriptures , and expounded Scriptures , and so singing a Psalm , with prayer we concluded . At this time I came to be convinced of the Parliaments proceedings and cause , to be more regular and in order to the great work that God hath to doe in Nations then the Kings , by comparing them together , and bringing them to the Word ; and then I saw clearly ( by the Word ) that God would doe what he hath to be done , by them and for them , and for the Common-wealth ; it was not long after this that I was by a godly people in T●seland earnestly importuned , and at last prevailed with to preach the Gospel ; and I was soon known in the Countrey , and after sent for into Essex , where I setled ( passing twice through the Assemblie on Examination and approbation ) . So although ever since I have met with many sorts of afflictions and oppositions , lies , slanders , threatnings , libels , vows and endeavours to take away my life , yet many have added testimony to the Word I have delivered in all places ( the Lord be praised ) to the great refreshing of my soule , and towards the making up of my joy when I shall give an account ( to their comfort ) at the great day . And since that I have been sent forth , as a Pastor and publique Teacher by the Church , and I know my Ministeriall commission and authority to be from the Lord ; and notwithstanding the divers temptations that I meet with yet , finding my heart full of corruption , and my life a continuall warfare of flesh against spirit , yet I blesse God who hath delivered me , ( in diverse wayes which I have not yet declared ) from the fraudulent gins and snares of the Devill , and who hath called me out of darknesse into light , that his power is stronger in me , then any that hath been against me ; and I am the better provided against Satan , for that I live now by faith in the Son of God , above the letter in the life , above the form in the power , above self in an higher self , altogether where I have my abode ; so that I am not I , but by the grace of God it is that I am what I am , as the Apostle said Why weep ye for me ? for I am ready not onely to be bound but to dye : so I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have provision within me , seeing Christ is in me the hope of glory . I am assured of Salvation in Christ Jesus my head , my Lord , my elder brother , and the first fruits of all them that rise again . And although I meet with daily troubles at home and abroad , within and without , yet am I all the way ascending heaven ( though descending hell ) the same way with Christ ; who hath ( through the vail ) consecrated a new and living way for me into the Holy of Holies . I can comfortably drink after Christ out of his own cup ; and in eating his meat and drinking his drink , take gall and vinegar , as wel as wine and honey . I prefer Christ before Salvation , and had ( if I know my heart ) yet not I , ( but my spirituall self ) had rather goe to Hell with Christ in my armes ( if 't were possible ) then to heaven without him ; accounting the enjoyment of him to be the enjoyment of all the excellencies and happinesse in heaven and earth , Super omnia Christum ; I am very confident Christ can't be perfect without me , nor I without him , but that I shall appear perfect ( for all Eternity ) in Christs righteousnesse , and am pardoned by his death , purged by his bloud , sanctified by his Spirit , and saved by his power , and this I am as sure of to be glorified as he is glorified , and shall see him as he is . I could say much more , and have many more experiences ; but I fear I offend others , I shall cut off in an Apocope , but pray , pray for me , that Gods power may appear more in my weaknesse , and whilest I live and breath ( I hope and resolve ) it shall be with him and for him , as well as by him , and that I shall not desire to live one minute longer then to his honour and glory , and for his service , which the Lord make me fit for and faithfull in , and prepare me for that glory which is to be revealed . But these things I have spoken in the fear of God , wherein you hear what I was , what I am , and what I shall be ; I know no more yet to trouble you with , but according to the accreasings of the holy one in me , and effusions of the unctions upon me , I shall speak more hereafter for your advantage , I were a wicked wretch should I smother any of the appearances of God which I meet with . 40. An eminent Experience , or relation of John Osborne member of the Church at Purleigh , of the which Mr. R. was Pastor : as was taken out of the Church Register word for word . JOhn Osborne , a poore labouring man , was admitted a Member of this Church , April , 16. 1650. his visible carriage in word and deed seeming holy , and his outward conversation such , as he was well approved of ( after his confession of Christ , and resolution to cleave close to the Lord in this way ) nemine contradicente ; but it seemes this man was much unsound , and not yet fit matter within ( whatsoever he seemed without ) and it being best known to God and himself , Gods designe was to work out the discovery of him out of himself , he began to manifest much grief and gall within him by his outward colour and complexion , but kept it close to all the Church , that his ill life was the cause of his ill looks ; yet he followed the means , frequented the Communion , used the Ordinances at home and abroad , in publique and private , so that nothing could be gathered ( in the Churches apprehension ) but godlinesse in him ; He would presse an exact walking , Gospell duties ; and in discourse cast in his mite of knowledge and measure of light : So that some tooke much content in him , much comfort of him , but for all this his heavy countenance did discover that there was somewhat in him lay undiscovered , and not yet brought to light . But Gods time was near to doe his Church good , and to give them some reall testimony and tasts of the first fruit of his love towards them by making him known to them , whom they thought they knew ) but indeed did not know ; for what God saw in him that was naught , was not visible to the Church , but what was visible was good , but that which was invisible to us was the rottennesse and unsound part of the man. But mark how God met with him , who upon the 28. day of * April , 1650. was after Sermons ( being the Lords day ) struck by a sudden distemper , which in the night produced dangerous fits which continued at times for two or three dayes : the Pastor of the Church J. R. he did visit him , but at that time being Wednesday , May 1. following he discovered no discomfort , discontent or burthen within him at all ; but he had good expressions and motions , yet was once or twice in his fits very fearfully ; but after he was recovered the Pastor with prayers for him , and directions given him departed home . The next day being the Lecture day after Sermon was ended , it was moved in the Church to contribute unto him , who did it freely and largely , and that very night the Pastor J. R. was sent for again to him , but first the Church made prayers for him : And it is observable , that this Osborne being in very strange fits ( as ever were seen ) like one possessed he groveling and foaming ; and his hands , feet , eyes , mouth , were most gastlike drawn out into a Convulsion-manner , but much worse ; at that very hower , that the Church made prayers for him , and not ceasing till God were prevailed with , those strange kinde of fits and distempers left him ( to the amazement of all that knew it , so that after that not one fit more had he , though they continued upon him so thick , and for so long a time before , that no Doctor could help him , but all gave him over for a dead man without recovery . But this was not all yet , that God intended to doe for his people ; this man was not discovered to the Church to be what he was all this while ; And though the Lord heard the Churches prayers to recover this man out of this condition ; yet the Lord cast him into another condition for the Churches good . But by this time was the messenger come for the Pastor ( it being above a mile distant ) to come quickly to the said Osborne ; Thither he hasted , and carried with him the Churches contribution : when he came into the house , the people within told him how suddenly those strange fits left him ; and now how he was altered , and taken in another course , crying out to speak with the said Pastor , who went in where this Osborne lay in another posture ( then formerly ) upon his bed , and seeing the Pastor begins to howle and roar ; crying out , O I 'me damn'd ! I 'me damn'd ! I goe to hell ! I goe to hell ! ( repeating every sentence he said I think at least a dozen times , with a most deplorable voice ) O I am rotten ! I am rotten ! at the heart ! Oh the heart ! with aboundance of such bitter language ; the Pastor wondred ; began to say one thing and another ; to apply for one aile , and for another ; but all in vain , for the more he sought to help he seemed to hurt , and the more he sought to cure he seemed to kill , and the more to fret the disease . The Pastor retiring himselfe for a time into the next roome as desirous to seek to God and to bewail the mans woefull misery , was there told by one or two , that the same Osborne has formerly been suspected for adultery lying with one Right 's wife hard by , and for some other misdemeanors , which were never before known or imagined to be in the man ( by any of the Church as I know of , or that any of the Church did speak of . ) Well the Pastor returning thanks to the parties that acquainted him with this , went out into the yard and then earnestly sought the Lord , that this mans affl●ction might be usefull to the Church , and that by his own mouth , that might be discovered within him , which none could see , and few suspect by his outward deportment and profession ; and if he were so wicked , and that such sinnes and basenesse were in him , that it might be manifested openly to the terror of the wicked , that as at the judgement of Ananias and Saphira , Act. 5.11 . fear might come upon all the Church and those that hear these things . With his heart ful of such hot desires ; the Pastor returned in to the man ( much relying on God ) and as soon as ever the said Osborne saw him , he cryed out alowd , Oh I 'me damn'd ! I 'me damn'd ! I 'me rotten , I 'me rotten , ' Ime rotten ! The Pastor asked him why , and like a floud his voice violently bursting forth , for lying with such a woman , naming her openly to all commers , and continuing this his unsavory speech so long and in so much despair that the Pastor was constrained to leave him so ; he being uncapable of making use of what so ere was said to him , though ere so urgently ; so that the said J. R. the Pastor hasted home ( being now dark night ) hoping to doe him more good by dealing with God for him , then by any further dealing with him ; being much afflicted for the great sinfulnesse of the man ; and for that those without would take all he said up in the worst sense , and with the most malicious construction they could ; so reporting it about the Countrey as it might reflect much upon the Church ; and that to the publique reproach of profession and the Gospel practise ; which ( afterwards as wee shall hear ) through the great grace of our God , ( who turns light out of darknesse , and good out of evi●● ) made mightily for the Churches advantage and comfort . The next day the Pastor praising the Lord ▪ for this large discovery made of the mans sinfulnesse and unsoundnesse ( who was condemned out of his owne mouth ) in his private study strongly sets upon God , and by a holy violence beseecht , and begged of him hard that hee would scourge him here severely , by some visible signe , and that to the purpose , for others to take warning by , and for the further manifestation of such as were unsound and rotten in the Church , and for the fuller strengthening and establishment of his sincere and pretious on●s in the Faith , and that his soul might be saved at the last day . Thus continuing his undeniable requests for the space of two dayes all this while , newes was brought that Osborne was now drawing on , in his last sweat , and senselesse and knowing no body , but speech lesse , and upon giving up the ghost , onely now and then he raged , and flung about ; But every one had given him up for a dead man and without remedy ▪ ( in their eyes ) . After this the said Pastor did set afresh upon the Lord , and lay hard that it might be enough , what was done , and to withdraw his anger ( if he pleased to be prevailed with through Christ ) and now to spare him , and try him a little longer , if he did heartily repent what was past ; and resolve against temptations in time to come ; and to walke up more closely to the rules of the Gospel , upon his promise so to doe , that he would try him now , and be pleased to be pacified and shew him love , &c. The Pastor continued praying for him , the space of a day or two more , and this not onely in private , but publiquely in whole body and society ( May 7. ) it being a day of speciall Communion ; On which day one member of the Fellowship being sent to see him ; he was asleep fast , so as he was not seen to rest for a long time before , being tyred under so many torments as he was in ; and so 't was hard to say whether he were dead or alive , thus he slept a long time . At last when he awak●d , both himself and others by him being wonderfully amazed at so sudden a change as he seem'd to be in ; for as others knew not well , whether he were dead or alive , and all concluded hee was drawing on untill this sleep , so himself ( as he affirmed to the Church after ) wondred he was alive , and altogether thought that he had been dead and cast into Hell ; and was there enduring the torments for his sinnes , not imagining himself upon the earth , for these four or five dayes ( ere since the Pastor J.R. last left him in a despairing condition ) not capable of comforting being senselesse . But suddenly , hee awaking , and wondring at himself , he starts up off of his bed , and by all means would be going to the Pastors house , and to the Church ; and told the people that now he was beholding to his Master ( for so he called the Pastor ) indeed ; and for that his Master had done wonderful things for him ; and the Company asking why ? Oh! he answered that his Master had prayed to God for him ; and the Church had prayed for him . And that God had stayed his hand now , and had forgiven him his sins past ( he was sure ) upon his promise to amend , and that his Master tooke a great deal of pains with God , and would not be quiet till the Lord had commanded the Serpents that had tormented him for his sinnes to fly back for a time , &c. with a great deal of such like language , which yet the more amazed them , they thinking him half frantick to talk so ; and looking on him as a man drawing on ; but as on the morning or last night , and not like to live ; and yet he would needs be gone to the Pastor to tell him , what God had done for him , and had already got on his cloathes , and got out of doores ; but being very weake and ready to reele downe in the way about a field off , his wife and neighbours running after him much against his own minde got him in again . But his wife and neighbours perceived him another manner of man , then what he was before ; by his good motions , prayers , discourses and desires heavenward ; it being a great delight to him to acquaint them with his experiences of God under this sharp dispensation . After a day or two he feeling strength , would not be stayed from coming to the Pastor , and it fell out to be upon a day when the Church gathered together to break bread ; but the Pastor coming to him called him aside , and in a roome by themselves , he set very severely and plainly upon the man in many particulars ; and especially for his presumption to enter into this way being such unsound and unfit matter , and therefore that he could not long have continued , with so fair an outside , but the inside rottennesse would at length have broken out , and he be cast from the rest of the building , as 2 Tim. 3.5 . 1 Tim. 6.3 , 4 , 5. 1 Cor. 5.3 , 4 , 5 , 11 , 12 , 13. Tit. 3.10 . Matth. 18.18 , 19 , &c. 1 Tim. 1.20 , &c. For though he had done contrary to the rules we must doe according to them . Withall , dealing with him upon such Scriptures , as Jer. 7.9 , 10. Psal. 50.16 , 17 , &c. Isai. 35.8 , 9 , 10. questioning and expostulating with him upon them , and those Ezek. 44.7 , 8. Jo. 4.23 . and many others , and charging it home upon him , the wrong that he had done to Christ and his Church by opening the mouthes of her malitious adversaries , to speak against Christs way , the worst words in their hearts ; to vilifie and slander his Saints , to deride Religion , to wax proud against profession , and grievously to offend those weak in the Faith , & yet though he had mocked men he could not mock God ; but now that the Lord had opened his inside to us , that we might see what a Traitor he was to the Truth , what a hypocrite to God , and what not ? As the Pastor was opening him to himself yet more ; this Osborne told him that the Lord had pardoned him , upon his promise to amend , and the prayer of his Church for Christs sake , and that he saw his pardon writ before him and his sinnes blotted out , &c. The Pastor urging it upon him , how he knew he was pardoned , and what he meant by seeing sinnes blotted out , who then began to tell the whole story of his agony , and torments , and deliverance ; which being long the Pastor desired him to cut off , and to acquaint the whole Body with them after the last Sermon , before they dispersed to their severall homes ; Because that as there was visible offence given to Christ and his Church , so there must be visible repentance and apparent evidences of his conversion , &c. So the Pastor parted with him , the Church could not admit of him into Communion , but hee must hold off , till he could give satisfaction , onely he had liberty in the converting Ordinances ; and to converse with any of the Society or the like ; In the Evening about five or six a clock the said Osborne was called into the Society to answer to such things , as were laid to his charge ; and first the Pastor earnestly seeking God that nothing might be done , or concluded on but what should be agreeable to the minde of Jesus Christ , and the rules of the Gospel ; and to stablish all that are present in the faith , and that they might be the more strengthened , by what did , or should of Gods power appeare to have been upon this man , to punish him , and of his love to deliver him , and that this Church might not be deceived , through the subtilty of Satan , as to believe a lye , or to give no credit to the Truth , but to make them discerning in his wayes , and to eye him in all his goings , &c. After the Pastor had prayed , and the Church joined with him very devoutly , the charges being uttered against this Osborne ; still hee continued his former story how God had forgiven him , and he had seen his sins blotted out , and how the Serpents were suffered to feed on him for his sins . So urging on him what he meant , by these things , and straitly requiring him not to believe a delusion ; No! he said he was sure ! the Lord did not delude him ! and thus he began ! After the fits left me ( sayes he ) I sent for my Master ( i. e. the Pastor ) because I was to dye ( as I thought ) . Then ( this being on May 2. the Lecture day at night ) when he despaired ( so that the Pastor was there ) I thought that I had dyed , and was gone into Hell for my sinnes , where God stretcht out his rod , and then came out a huge great Serpent , which God bid to goe and torment me , and presently out of the belly of the great Serpent came out seven Serpents more ; so many Serpents for so many sinnes ; and they all together seised upon mee , and stung and gnawed me , and eat off all my flesh below , and my thighes , and gnawed all clean to the very bone ; and I heard my Master pray , and say , Lord punish him ! till he amend ! Let him be punished , for a time ! and still these Serpents continued on mee , and tormented me more and more for a long time ( as wee conceived for the space of two dayes or thereabouts by the Pastors words , who acknowledged to the Church that there might be some likelyhood in what Osborne said , because that he did indeed pray for two dayes or thereabouts , in his study privately , that the Lord would punish him severely in the flesh , that his Spirit might be saved , in the Day of the Lord , which the Church never knew , till he told them . Moreover the said Osbornes tongue was bit quite through , and a peece of his lip pulled off ; which hindred his speaking so as he could scarce be understood , and being asked how it came he said he knew not , unlesse the Serpents had bit it , which hee thought because he knew nothing , but that he was in Hell not so much as imagining that hee was alive upon the Earth . But his wife said , that once leaping up as in an infinite torment he bit his tongue quite through and through ; and on another time he run a pin quite through his lip , and rung of a peece on it , this being all in the time of these two dayes ; But to proceede to his story . For these questions were asked at the Conclusion ) After these Serpents had fed upon my flesh ( sayes he ) for so long a time I saw a Rowle as of Parchment lying before me , and upon it God had written , that he would take Justice , and my Master writ that hee would have mercy upon me , and the Lord writ again that he would take vengeance ; and my Master writ again , Lord let it be enough ; if he repents let it be enough now , &c. and I heard ( sayes he ) the words as they were writing ( then the Pastor so said to the Church that it was so , after a day or two , that he indeed desired the Lord to let it be enough ; if he did repent , and unfeignedly promised amendment , and that he would remove his hand ; and this he did both in publique upon the Lords dey , and in his owne study he thus prayed ; not knowing all this while , but that Osborne was as he left him on Thursday night , and in despair ; And as men reported him to be drawing on . ) So my Master would not leave the Lord ( says he ) till the Lord said well , he would try me ; and so the Rowle vanished away , and flew upward , and God commanded the Serpents to withdraw , so the little Serpents went into the great Serpents belly ; And by little and little ( sayes he ) the great Serpent did goe back and back till at last he went away downe , ( as might bee at my Beds feet ) which I was mightily joyed at , because I thought that he would have tormented me so for ever , not knowing but that I was in Hell. After that I heard the Church plainly to pray for me , and I beheld the Lord ( not as before in his anger , but ) smiling upon me ( as it were ) and there were before mee all the joyes that could be desired and Rivers ran before me as Crystall full of gold , so as I had liberty to have taken what I would ; thinking I saw a Paradise . Thus I continued till I awaked , when I wondered where I was , and could scarce think I was alive , not knowing so much ; and he found his heart filled with gladnesse ; and ( hee said ) he fain would have come to the Pastors house , but neighbours restrained him . But now being night the Church-Society must disperse , wherefore not being satisfied with such extraordinary things , as he spake of , he was held off Communion for a time ( being necessary that the Church should see a visible change in him ; by whom were such visible offences given . ) I shall not tye this story to your Faith any further , then as hee related it himself to the Society , it is indeed wonderfull , by God's wayes are wondrous these dayes : This man cannot read a letter . However the result of all this made much for the Churches good , and to the strengthening and establishing of others , and to the searching and examining of all ; which we looked upon as a speciall note of Gods approbation of us , and love to us , who are from the rootes of the heart given up freely and sincerely to be his servants . And I shall only adde this more thereto , that I have taken this story verbatim out of the Church Booke , which registers up such eminent passages at Purleigh in Essex . I shall tire the Reader with no more experiences ; These examples are sufficient , and some of them are very eminent : We are sweetly led by the hand ( manuducimur ) to drinke of these Brookes before we passe . Some are deep but most shallow , and all clear as Crystall streams , unlesse at such times , when Satan ( by temptations ) put in his cloven-foot . Those which are the most extraordinary of them are uttered in Dream , Trance , Voice , or Vision , and Vision is taken two wayes , either first actually , by the senses of the body , and so in some visible bodily shape ; or else 2. potentially thus , that although the soul ( ut forma ) is joined to the body , yet ( ut materia ) above the body ; And yet it uses not any bodily senses for such a service , but sequesters all externals , and the outward senses are ( as 't were ) dead , or asleep , not at all intervening to interrupt the soule ; but when the soule is soared up in any high exigency , or excellency to see great things ; or is intent upon any rich discoveries , as by Visions , Revelations , or the like ; all the bodily senses lye ( as 't were ) in a trance , and all exterior motions are quieted and quash'd , and flesh is silent , whilest the Lord appeares out of his holy habitation , Zach. 2. ult . and some such speciall and spirirituall fruits , I have presented the Saints with , from secundum naturam to supra naturam , whilest some of them were ( as in an Externination to selfe ) transported from darknesse into his most marvailous light , by some extraordinary medium , and prevalent inspirations and visions , or the like ; which were taken up and arrested by the intellectuall and cognoscitive faculties of their soules . And indeed dear friends ! the redoubled experiences which my soule hath had of a sweet Father , ( who was found of me sometimes when I gave over seeking him , as in some measure lies manifest in my testimony ) these facilitate my language , and felicitate my lines to breath out somewhat for others ; of those involving rapsodicall visions , and Love-discoveries ; And indeed ! many matchlesse manifestations I have taken from others ( in other parts where I have travell'd ) so alike and akin to these ( but many more Sun-like and excellent ) that I cannot omit to tell you , that you have heard but stutterings and stammerings to what are to come , and have seen but a jelly and imperfect embryon to that degree and measure which the Saints shall shortly meet with ; which will afford us matter of wordlesse worth , and too high too for any language to delineate . But in the meane time I have presented these to all precious saints , as a fresh posie gathered for that purpose ; wherein they may have variety of colours , and conditions , and all sweet and lovely , and they may finde in this posie , the Rose of Sharon , the pure Lilly of the Valleys , the sweet Violets of humility , Tyme , and Winter-savory , with a great deale of Hearts-ease , all tyed up together with a thread of Scarlet , Cant 4.3 . But many experiences of inferior glory , and lower appearance , I have purposely omitted , yet I must tell you in these their Dreams , voices , and cries , they were not to be observed in themselves as in the effects the effects of them . As for those which are the ordinary ones of them , which are call'd home by such means as , preaching , praying , reading , writings , or such like ; In and by them , if you observe , you shall find a Call twofold , Legal and Evangelical : as to instance in Elizabeth Averies , &c. And note further , those who are first called by the Word , and preaching , are then 2. confirmed by the Scriptures and promises ; and 3. assured by the presence of Christ revealed in them ; instance in John Spilman , Lawrence Swinfield , &c. and many times your most ordinary are most infallible and certain . But these are the present observations , besides this ; That every Church of Christ which is full of experience , must needs be ful of Faith , & have provision laid up for many years , which being so advantagious as hath bin said , should exceedingly oblige others to bring forth out of their treasures , new and old ; & I would have every Church appoint the Pastor , or some others to take up all the experiences which the members declare , and to bring the best & choicest of them into publique light , Oh how beautifull would they be abroad ! and how sensibly and forcibly should we perceive the unparalleld appearances of Gods love and light as they shine more and more towards the perfect day ! and oh how obvious to every eye would the work which God is about be in this age ! and then we should see how far these experiences surpasse the former , or the Saints in former ages ; and how far our childrens will be before us . And indeed it is a burning shame they should lye buried alive , and not be brought into the light , which are given in to all the Churches in this age , that are of excellency or use , but now at last I will wipe my pen and sit down . CHAP. VII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith . That Church-Covenant may be , but not that it must be , as that wherein the Formality of the Church consists . THere is a threefold consideration ( saies Bernard ) which is to go before every work , and which a wise man makes his main ( primum an liceat ; deinde an deceat : postremo an expediat ) to consider whether it be lawfull , comely , and expedient ; for all things are lawfull , but all things are not expedient , saies the Apostle . Now in Christian discipline that does appear to be undecent which is undutifull ; and uncomely , which is unlawfull and against command ; and so also that which is not lawfull nor comely , must needs be unexpedient and unprofitable . Wherefore let us finde this Church-covenant ( which we are now come to ) a thing lawfull , decent , and expedient , and it may passe , or else it must be put to a stand and examined ; And sometimes ( upon examination ) though it be found lawfull in it self , yet being unusefull , and unexpedient for some other reasons which are weighty , ( and import the bene esse , or wel-being and priviledges of the Church ) therefore it must be put upon the file ( for the present however ) and not urged as of absolute necessity to any but left as indifferent . Now of such things we have treated at large in chap. 5. yet this I shall further adde , that those things which are neither praecepta nec prohibita , commanded nor counter-manded by Scripture , yet may be , and in some cases they must be opposed by our preaching ; especially when pernicious errours do attend their practise ; as to instance , when they are cryed up ( if not as meritorious yet ) as ( Deoplacentia ) things not only pleasing , but as if without them the worship of God were displeasing to him ; so that men paint over their traditions by inventions , with such varnish to take others : Et homines fascinati his ritibus , and then some men are ready to run mad for them . Thus they run over head and ears into the water after the Anabaptisticall errour ; as Melanchthon takes notice in his Common places , De ceremoniis humanis . So did the Israelites after the golden calf , and so did the Marcionites , Manichees , and Donatists of old . And so the Presbyterians and rigid Disciplinarians now that do tye men to any empty form . And further , 2. When things indifferent are cryed up for ( necessaria Ecclesiae ) and dignified with the title of things necessary ; and then those that desert those ceremoniall rites or indifferent things , they do presently damn for the members of Antichrist , of an Harlot , as seditious , erroneous , or enemies to Christ , and these men make Religion odious , the Gospell contemptible ; the Church a meer externall policy ; whence it is , that so much discord arises about outward rites and orders . Thus do all rigid Disciplinarians , who cry up the Form more then the Power . 3. When this opinion of things doubtfull and indifferent , does darken the mind , and makes man more blind , and brings forth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a foolish , froward , rash violent , hasty zeal ; as it did in the Pharisees for Mosaicall rites ; and as it does in those rigid sort of Anabaptists ( I say not all ) that at this day contend with so much fire for their form , and that with violent invectives ( their loudest arguments ) against all that differ from them , they hate , threaten , malice , rail at with the worst-words in their bellies the precious ones of God ; and are of a persecuting-spirit ( as all formalists are ) I speak of such as I have met with , whose fire cant't be quenched without water , without much , if not whole rivers of water : whilest the true servants of God , and all true worshippers , doe worship him in spirit and in truth , Joh. 4. 4. When hot discords , doubts , differences , malice , madnesse , spight , hatred , and anger or the like , arises from things doubtfull , and indifferent , they are to be laid aside , and left as things dangerous . And thus ought the Presbyterians , Independents , Anabaptists , and all to agree in one ; to cast away whatsoever causes contention , and is left in the word , without absolute command or counter-mand ; As the formall Covenant , baptizing infants , rebaptizing , or the like , seeing that as once we have said before , even ordinances commanded , for quietnesse sake , and to make a onenesse and peace betwixt Jew and Gentile ( at a greater distance then any of these now are ) were taken away by Christ , that they might be all one in Christ , Gal. 3.28 . See Eph. 2.15 , 16. and this ought to be , rather then the want of love , peace , and unity should be among the Saints . They must deny all indifferent and doubtfull ordinances when they grow dangerous , and cause discord . O that men were wise and would learn this ! for loves-sake which is the greatest Commandement of all other ! 5. When the Hypocriticall defenders of such Formes , do cry them up for greater excellencies , and more usefull then positive duties , then they are dangerous indeed . So do the Presbyterians that cry up a Prelacy , and call for Classes , rather then they will deny their high-spirited opinion for peace and love with their brethren . So do these Independents that do rather presse their formall explicite Covenants as necessary to the constitution of the Churches , then lay them aside for love and union-sake ; and rather then thereby any difference or discord should arise . And so do those blazing Meteor-like Comets ( for I fear they are so in Ireland ) those unchristian , rough , threatning Anabaptists ( for I speak of them ) that rather then lay aside their form , they will see all the differing Saints in the world ruin'd , and help to torment and persecute them themselves , and lay more weight upon their doubtfull ordinance , then they do upon the undeniable , an absolute ordinance of love , ( and preferre them before theirs ) which is that greatest and newest Commandement of Christ ; Oh! it is sad to say it , but alas ! we s●e it . For it is the love of the form , not the love of the Father which is in them , 1. Joh. 2.9.11 . 1 Joh. 4.7 , 8 , 20. Where these errors accompany things doubtfull or indifferent were they lawfull ( in themselves ) yet they are unexpedient , and unprofitable by reason of the evill effects ; for such attendants are not to be allowed or approved of . Yet we deny not a due use of things indifferent even in the best Churches ; in ecclesiis emendatis as Melanchthon hath it therefore , 1 Cor. 14.40 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the order and use of the Church to the edification of it , as in vers . 5.12 . But yet so , as to avoid giving of offence , or occasions of contention by imposing a necessity of them , or a righteousnesse in them . For in such a case the spirit speaketh expresly calling them , 1 Tim. 4.1 . The doctrines of Devils . So saith Christ , In vain do they worship me , teaching for doctrines , the Commandements of men , Mat. 15.9 . Mar. 7.7 . Col , 2.20 , 21. Gal. 5.1 , 2. These things are true when men make such things absolutely necessary to the breach of all brother-hood , peace , unity , order , and love , which are left doubtfull or indifferent in Scripture : and I dare boldly say , this is the main cause of our most contentions ; O! that men would be more milde , &c. and say in such cases ! Too many Church-members there be that make a meer Idoll of their Church-covenant , and ( I think they do little lesse that make it the Formall cause of a visible Church , ( which we have handled in another order the first Book ch . 6. & 7. ) seeing it is left among things doubtful and indifferent , to be used or not used for peace , and love , and orders-sake . Melanchthon I remember memtions a story of one Spiridon a Bishop , who having a friend upon a fast day , ( now called a fish-day it may be ) to visit him , he bids his servants bring in meat , and some flesh being provided , was brought ; but his guest startled at it ; Oh , saies he , non vescor his bodie , sum enim Christianus ! I am a Christian , therefore I eat none of this to day ; Nay but saith Spiridon , eat of this to day because thou art a Christian , for every creature of God is good taken with thankfulnesse ; and speaking in this manner to the man , he was much convinced of his errour , and fell to the meat , learning thus much by this example , that the worship and service of God is more excellent then so , and consists not in meats or drinks , or differencing things indifferent , and with hearty thankfulnesse he embraced his Christian liberty : and so I say , to such a one as saies , Oh! the Church-covenant ! O I am for it ! I think it necessary , for I am a Christian ! yea , a Church-member ! and art thou so ? say I , why therefore because thou art a Church member and a Christian , impose no necessity of it , for the worship of God is more excellent then so , it consists not in such formes ; but in righteousnesse , peace , and joy in the Holy Ghost ( as hath been said in chap. 5 , of this book ) and it is not this makes thee a Church-member or a Christian : But thou art within the Covenant of grace made and confirmed in the Gospell and written by the warm bloud of Christ , and sealed by his Spirit ; then thou art received of God , and hast a right ( as much as any hath ) to be received a member of the visible Church , 2 Sam. 23.5 , 6. And as for formall , explicite Covenants they are like your riders knot fast and loose , saies Mr. Vines in his Sermon before the House , Octob. 22. 1644. p. 15. or else like Shibboleth meerly to distinguish ( for prudence sake ) between person and person , people and people ; so that , I say , not but a Church-covenant may in some cases be usefull , but it is not of absolute necessity ; for these reasons , 1. There is no precept for it . 2. And further we shall finde that Christians fell into such fellowship together ( as we here treat of ) without it , or any such form in primitive times , Act ▪ 19.9 . we can finde no footing for it in all the Churches Directory , viz. the Acts of the Apostles . And further , Saints are of one and the same houshold in the unity of the spirit , not of the form ( as we said chap. 5.6 . ) Ephes. 2.21 . & 4.4 , 5. the Church was represented ( saies Mr. Noyes in his Temple measured ) by your 12 cakes on the table in the Temple , pag. 9. called the Bread of faces , because all the Saints sit together though of different formes ) by one spirit face to face , feeding on spiritual refreshments in the Temple of God So that the excesse of complements , formalities and punctualities must be avoided and evaded as unsutable to the simplicity , and spirituality of the Gospel , Temple , and Worship . Wherefore I finde it evident , that explicite covenanting ( pro modo & forma ) is no necessary formality , but may be used where it causes no contention or disorder ; and yet as men make it , it may be a dispensation too compulsory and violent in respect of Gods free-grace , and the covenant that he hath made : For the Ordinances of the Covenant of grace are sutable to the grace of the Covenant But , Furthermore , all the members of the Church are engaged reason 4 without such a kinde of covenanting and confederating together ; that is , by the same word and Spirit , by which they are bid and brought in , they are bound in the waies of Christ ; and in the communion of love , peace and holin●sse . There is an obligation that lies upon every Saint , of another nature , more noble , loving , and lasting , which will not like a riders knot be fast and loose ▪ but bindes them to love and obedience , without fetters or halters : and this I account the brotherly covenant , Amos 1.9 . not only made in prudence as was between Solomon and Hiram , but in wisdome , Act. 11.23 . which is the deed and decree of heart ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not of hand ; and this is the bond of brotherhood , as the Hebr. hath it , which bond of peace consists in the unity of the spirit , not of the forme , ( as hath been fairly offered before ) and this is by another spirit ( as it is recorded of Caleb ) after God , Numb . 14.24 . and not after man ; for that the set form which is after man makes many divisions , dangerous separations , and sad discords even among true brethren , and then it is farre from uniting or true order ; and ought to be abhorr'd . But lest some lofty brethren look angry at this assertion , and language , and should fill my ears with clamours by reason of concurrent contra-position of many eminent Ministers and others of this Nation , and of New-England of the congregationall way ; I will but lead them to the Apology of New-England for the Covenant p. 32. & 44. wherein they acknowledge an agreement or consent of Saints together ; or of this or that Christian to walk in Church-fellowship with this or that society ; and that this is sufficient and equivalent with the others . So saith Mr. Peters in his Discourse of Covenant , p. 21 , 22 , 23. & T.G. I.G. But yet we grant , that if this implicite Covenantings should produce such ill consequences , as of contentions , discords , disorders , &c. which the explicite Covenant would remedy and appease ; that then there may be such a Covenant writ in the Church book , and handed by the Church members , for so long as good use , peace , and order are brought forth by it ; but yet with this Caution , that it be allowed only as a thing prudentiall , for a time , ( whilest the use or end is good of it ) and not as a thing necessary for all time , or as without alteration or cessation ; for then you should say , ●ie upon it , we will have none of it ; when it begins to assault and intrench upon Christian liberty . Now in this sense , and in such cases a Church-covenant is lawfull , decent , and expedient ; and in such an exigency and emergency of time , this was put in execution by the Church at Dublin , as a medium ( in prudence ) to compose diff●●●nces , and it proved very effectual ( blessed be God ) to end the former , and to prevent future disturbances , but it was not to be urged upon any one contrary to Christian liberty . And thus farre we can freely concurre with Mr. Cotton , Mr. Hooker , Mr. Ainsworth and all other eminent ones , that are so hot for an explicite covenanting , though the implicite by your own confession carries the formalem rationem of the other which they so urge ; both being but adjuncts . The forms of such Covenants are shorter or longer , as the occasion requires ; I shall insert one or two for examples-sake . 1. The Covenant of the English Church at Roterdam , when Mr. H. P. was chosen Pastour . WEE whose names are hereunder written , having found by sad experience how uncomfortable it is to walk in an unsetled and disorder'd condition , &c. 1. We do renue our covenant in Baptisme and avouch God to be our God. 2. We resolve to cleave to the true and pure worship of God , opposing to our power all false waies . 3. We will not allow our selves in any known sin , bu● will renounce it so soon as Gods word does manifest it so to be , the Lord lending us power . We resolve to carry our selves in our places of government and obedience , with all good conscience , knowing we must give an account to God. Wee will labour for all further growth in grace , by hearing , reading , praying , meditation , and all other wayes we can . We mean not to over-burthen our hearts with earthly cares , which are the bane of all holy duties , the breach of the Sabbath , and the other Commandements . Wee will willingly and meekly submit to Christian Discipline without murmuring , and shall labour so to continue , and will endeavour to be more forward , zealous , loving , faithfull , and wise in admonishing others . Wee will labour by all our abilities for the furtherance of the Gospel as occasion shall be offered to us . We promise to have our children , servants , and all our charge taught the wayes of God. We will strive to give no offence to our brethren by censuring them rashly by suspicions , evill speakings , or any other way . Lastly , We doe protest not onely against open and scandalous sins , as drunkennesse , swearing , &c. but also against evill company , and all appearance of evill to the utmost of our power . Per me F. H. I might make mention of others , some of them very short and generall ; but others fuller and more particular . But I shall trouble thee ( Reader ) but with one more , which as thou heardst before was made use of , as a remedy to end some disorders and disturbances , and subscribed by all that were free thereto upon occasion of differences arising ; to which this ( much ) related . II. The Covenant of the Church in Dublin collected out of the word of Christ according to the Order of the Gospel . WEE whose Names are hereunder written do freely give up our hands and hearts to God the Father and his Son Christ Jesus , our onely Lord and Law-giver ; and doe unanimously ingage in the fear of the Lord every one of us , to our utmost powers , through the gracious assistance of Gods holy Spirit , That wee will walk together in one body with one minde , in all sweetnesse of Spirit , and Saint-like love each to other , ( as the Disciples of Jesus Christ ) and all to the Church . Joh. 15.12 . & 13.34 . Rom. 13.8 . Ephes. 5.2 . 1 Thes. 3.12 . 1 Joh. 4.21 , &c. Jointly to contend and strive together in all good and lawfull wayes , both by doing and by suffering for the purity of the Gospell , the Truth of Christ , his Ordinances and Orders , the honour and liberty , and priviledges of the Church against all opposers , Jude 3. Gal. 5.1.13 . &c. With all care and conscience to study and labour to keepe up the unity of the spirit in the bond of peace , both in the Church in generall , and in particular , between one another , Phil. 2.1 , 2 , 3. 1 Cor. 1.10 . Ephes. 4.3 . 2 Cor. 13.11 , &c. Carefully to avoid all causes and causers of Divisions ( as much as in us lies ) and to shun Seducers , false-Teachers of errors or Heresies , Rom. 16.17 , 18. 1 Tim. 6.3 , 4 , 5. Tit. 9.3 . v. g. 10. 2 Joh. 10. Rev. 2.14.18 . Partaking and fellow-feeling to our power with one another , in every condition , bearing each other burdens , Gal. 6.2 . Heb. 13.3 . 1 Cor. 12.25 . 2 Tim. 1.16 . &c. To forbear and bear with one another weaknesses , and infirmities , in much pity , tendernesse , meeknesse and patience , not ripping up the weaknesse of any one to any other , without our Church ; nor yet to any within , unlesse according to Christs rule and Gospel-order , endeavouring all we may for the glory of the Gospel and the credit of his Church to hide and cover one anothers slippings and failings . Ephes. 4.32 . Rom. 14.13 . Rom. 15.1 . Col. 3.12 , 13. 1 Cor. 13.4.7 &c. And that we will ( as the Lord our God shall enable us ) to our utmost , cleave close one to another , and every one to the Lord , and chearfully undergoe the condition and lot the Lord shall lay upon ( this ) his Church , whether in perseeution or in prosperity , without any wilfull drawing back or falling away from the fellowship or Faith which wee professe together , Heb. 10.24 , 25 , 26 , &c. to the end , 2 Tim. 4.10.16 . If any one Brother or Sister be afflicted , &c. fellow-feelingly to be afflicted with that Brother or Sister ; and in all Christian wayes we can , to counsell , comfort or assist , and to pray hard for such a Member , 1 Cor. 12.26 . 2 Thes. 3.2 . Rom. 12.15 . Act. 12.15 . Freely to contribute and communicate of things temporall and spirituall according to our abilities out of our aboundance both to particular members in want , and also into the Publique-Treasury or Chu●ch-stock , 1 Joh. 3.17 , 18. 1 Cor. 16.1 , 2. 2 Cor. 9.5 , 6 , 7. Rom. 12.13 . 1 Tim. 6.17 . &c. Vigilantly to watch over each others conversation , so as to counsell , comfort or correct according to Christs rules in such cases ; provoking one another to love and good workes , with brotherly bowels and affections , 1 Thes. 5.4.14 . Heb. 3.12 , 13. Heb. 10.24 . Heb. 12.13 , 15 , 17. Rom. 15.14 . Carefully walking together in all holinesse , godlinesse and humility of minde , ( to our uttermost ) every day and often , and orderly meeting together to the edifying of the body , for the glory of the Gospell , credit of the Church , convincing of our adversaries , and them that are without , Mat. 5.16.20 . Mal. 3.16 , 17. 2 Tim. 2.19 . 2 Cor. 7.1 . 1 Pet. 3.12 . Heb. 12.14 . Praying continually for the prosperity of this Church ; for Gods presence in it , and protection of it , against all the gates of Hell , Phil. 1.4 , 5. Rom. 1.9 . Ephes. 6.18 . Col. 4.12 . Psal. 122.6 . Isa. 62.6 , 7. &c. And lastly , because differences have formerly arose about a Pastor , we doe freely declare to embrace and owne our brother — for our Pastor , according to the order of the Gospel ; to submit with all ready obedience in the Lord to Christs Ordinances dispensed by him , Ephes. 4.11 . 1 Cor. 4.1 . 2 Cor. 5.18 , 19. Heb. 13.7.17 . 2 Thes. 3.14 . to pray for assistance from the Lord in the administration to him committed , Ephes. 6.18 , 19. Col. 4.3 . 2 Thes. 3.1 , 2. and to esteem of him as the Lord requires , 1 Cor. 4.1 . 1 Thes. 5.12 , 13. 1 Tim. 5.17 . and to adhere and cleave to him in the Lord , 2 Tim. 4.6 . 2 Tim. 1.16.18 . &c. All which we doe in the sincerity of our soules declare , promise , purpose and engage to , as our God shall enable us by his own gracious Spirit . Per me W. H. Such like are the formes of the Church-Covenant , which are according to the rules of prudence and piety to be altered , taken up or laid aside for love , peace and orders sake , and are all ( alwayes ) left to Christian liberty ; For the necessary combination , consolation , and confederation of Saints together is spirituall ; but the indifferent is this . Bernard tels us , de triplici necessario , of three wayes , that a thing is necessary , and this formall Covenanting is none of them I am sure ( necessarium aut stabile , aut inviolabile , aut incommutabile , viz. that which is stable and standeth sure , and though the formall Covenant will not appeare necessary in this ; yet for this one reason , the spirituall obligation is necessary , for that is the bond of perfection , Col. 3.14 . as well as the bond of Peace , Ephes. 4.3 . And 2. that which is inviolable , and cannot be broken is necessary , which is this spirituall engagement , not the decree of the hand , but of the heart , whilest the formall Covenant is oft broken to pieces , and to powder : But 3. the necessary is unchangeable without alteration or cessation ; so is not the formall kinde of Covenant . Wherefore I cannot account so of the Church-covenant , as that it must be to make up the true form of the Church , as a thing essentiall and constitutive to it ; and of the true Church ( as most doe affirm ) or as if without this there could be no true Church , but all harlots . Oh fearfull doating upon the form ! For , as one says , It is not possible that these things which are knit together by outward bands and sinews should hold longer then their bands hold : But spirituall bands are everlasting , and the two staves , viz. Beauty and Bands , are the unity of the Spirit in the band of Peace ; and both hold together , and both broke together by unbelief , as appeares Zach. 11. Wherefore I am much affected with that prophesie , in Ezek. 20.38 . to confirm this Covenant , and spirituall Obligation , which lies upon us as a stable , inviolable and unchangeable tye upon our spirits , where the Lord promises to make his people passe under the rod , and then to bring them into the band of the Covenant ; that is , saith Polanus in loc . the Lord will bring the godly under affliction , and whip them into obedience as they are bound ; But sayes Calvin thus , the rod is meant a shepheards crooke , by which the Lord gathers in the strayers to keep them within the fold , and not suffering his to Apostatize or fall away ; wherefore this cannot be meant the formall covenant ; but I had rather read it with the vulgar , that the Lord will subject them to his Scepter , i. e. to be swayed and ruled by himself , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Scepter : I will cause them by my Word and Spirit to come under my Rod , ( that is , my Scepter ) to rule them ; and then it followes , I will ( i. e. by the same power and Spirit ) bring them into the band of the Covenant , that is , by this means I shall oblige them to mee , to keep Covenant with me , or to cleave close to the Lord , as Act. 11.23 . Wherefore to conclude , in what Congregation so ever thou art , Reader , th●u wilt doe well enough who art united to Christ the Head ; for the Spirit of Christ obliges thee then ; which obligation is absolutely necessary , and must be ; and the other kinde of Covenant , if need be , may be ; but in congregatione bene vivis si vivis ordinabiliter , sociabiliter & humiliter ( saith Bernard , Serm. 1 de Apost . Pet. & Paulo ) thou wilt doe well to walk , 1. orderly , avoiding sin and scandall , and all appearances of evill , and holily as one called 1 Pet. 1.15 . 1 Thes. 4.7 . from all manner of sin to all manner of holy conversation ; and 2. sociably , or in Saint-like fellowship , in love , peace , and good will to all the brethren , in watching over them , comforting , counselling and assisting of them , all that thou can'st in love ; and 3. walk humbly , look not on others at a distance , be not puff'd up with conceit ; keep continually low before the Lord ; for he measures the valleys , and gathers the violets that hang their heads continually by self-deniall ; O learne hard , to be nothing in thine own eyes ! The humble he will teach in his wayes , Psal. 25. The first of these nelates to thy self , ( tibi ) the second to thy brother , ( proximo ) and the third to thy God ( Deo ) who accepts of all . But thus for this Chapter . CHAP. VIII . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pupilla . That in the Church all the Members , even Sisters as well as Brothers , have a right to all Church-affairs ; and may not onely implicitely but explicitely vote and offer or object , &c. THE Furies and Harpies are flowne up very high upon this point , and most men doe arrogate a Soveraignty to themselves which I see no warrant for . The difference that is to be made is already proved to be between the precious , and the vile , the clean and unclean ; and not to be a difference of Sexes , ages , or relations . Now because there be too bitter contentions about this , ( which was one thing that help'd to set at a distance the two societies in Dublin , by such as would rob sisters of their just rights and priviledges ) we shall prove their liberty , and leave others to practise accordingly . Proofes for this may be taken from Prophecy , Precept , and Practise , and which we shall ratifie by firm reasons out of the Word of God , and answering objections , shall leave all to stand or fall according to their foundation and bottome . But , The Prophet Joel , chap. 2.29 . tels us of the liberty of Saints in the last dayes ; for where the Spirit is , there is liberty ; and this Spirit is promised to be powred-out ; i. e. most plentifully and largely in the latter dayes ; and as Luther sayes in these last dayes of the world ; although this was began in the Apostles time , Act. 2.15 . faciendum initium sed non est satis , sayes Paraeus , it is now to be further and fuller performed and is expected to be powr'd out , ex abundanti , but onely with this difference , that it was then visible , but it will be ( and is much already ) invisibly ; then extraordinarily , and now more ordinarily powred out ; and not dropped but powred , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vpon whom ? 1. Generally , upon all Flesh , non stillare sed plena copia fundere , let out with a full stream and running force , far surpassing former ages , that is the 2. circumstance sayes Calvin , and it is to be considered , Sine discrimine populorum , sexus , aut aetatis , so Esa. 66.18 . Which 2. more particularly and expresly he explaines and confirms ; upon the Servants , and upon the hand-maides , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for certain , & accipitur confirmative , that these latter dayes promises , as Isa. 2.2.3 . Jer. 50.4 . &c. doe most expressely and particularly relate to the weakest and contemptiblest sort of people in the Kingdome of Christ , young men and women , and it may be some aged men too , but as Paul sayes , 1 Cor. 1.26 , 27. Not many wise , not many noble , not many mighty are called , but God hath chosen the weak ones , and the despised ones , and the poore mean base ones to confound the wise , that no flesh might boast in his sight . But by these ( and other ) Prophecies it will appear God had care of the weakest contemptible vessels , viz. women , that he would exalt them , and powre out his Spirit much upon them . As ( Mayer sayes ) that they as well as men ( even both sexes ) young men and women might manifestly appeare to defend the Truth , vindicate their liberty , prove their right to the Ordinances of Christ , either by speaking , pleading , prophecying , or the like , and declaring their visions of truth . Besides , the precept which I finde for it , is full enough , Mat. 18.17 . Goe tell the Church , i. e. the whole Church , to whom power is given to consult and conclude , matters which relate to the whole , not one member , age , or sex excepted ; but women that are members as well as men , must equally know it , and ( consensu omnium ) ( sayes Fenner ) conclude about it being to be by the concurrence of the whole . But say the Pontificians , tell the Church , that is , the Pope and his Cardinals , ( the representative ) ; sayes Lyra , tell the Prelate ( the representative ) ; sayes Chrysostome , tell the Rulers ( the Representative ) ; say the Calvinists tell the Synod ( the Representative ) ; and Maldonat says the Judges : So say the Presbyterians tell the Classes ( the Representative ) ; or the Presbytery ( for so they call them ) and some Independents say , tell the Brethren ; but we say the whole body consisting of men and women . For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Councel , or Synod , or some chose to consult and sitting for that purpose ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people called together into one body , being separate from the world and all false wayes and worships for the Lords use , and service ; which word charges the whole body with this duty , and that without difference of persons , sexes , ages , or abilities , but all together , and thus sayes Mr. Cartwright in his 1. Reply to Whitaker , p. 184. So in Act. 6.2 , 3. the whole Church taken collectively ( without any exception of any for sex or degrees ) they are all required to cull and call out , looke out and choose●it ●it Deacons ; that is , that every member might have his or her liberty ; and give his or her consent thereto , seeing i● concern'd every member . Furthermore you finde this in practise in primitive times , wherein the Acts of the Apostles , and their Epistles are full , in Act. 24.23 . the whole Church ( collectively ) chose them Elders ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by the lift●ng up their hands , so 1 Cor. 5.4 , 5. the whole Church as concern'd so concur'd in that businesse , and Paul 2 Cor. 2.6 . to 10. writes to the whole Church , for their consent and concurrence in remitting and readmitting of love , So that in those generall termes you find no exc●pti●n to one off or exclude sisters concurrence , and complyance with the Brethren , whether it be by voice or lifting up of hands , or the like , whether as we say explicitely or implicitely ; and more expressely , you shall see in Act. 1.14 . These brethren all continued with one accord in prayer and supplication , with the women , and Mary the Mother of Jesus , and with his Brethren , and then Peter stood up in the midst of the Disciples ( the number of whose names were 120 ) now you have it in totidem verbis that the sisters as well as brethren had a right and ( accordingly ) did take it in the choise even of another Apostle , and in ver . 23. they appointed ( even those 120 Disciples men and women ) two &c. yea furthermore in Phil. 4.3 . saith the Apostle , I entreat thee help those women that labour'd with me in the Gospel , with Clement also and with other my fellow-labourers whose names are in the book of life : Magna libertas , & maxima laus mulierum , sayes one , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is read actively , wherein they were admired and much commended ; and yet men now think much to allow them that common liberty ( in Christs Kingdome , which is the liberty of the Subject ) to vote or object , or aske , or answer , or say , or consent , as need requires , which liberty they are ( as I may say , as they are member of the Church ) born to , and cannot ( by right ) be deprived off : which I shall prove further from the testimony of others , eminent men ; yea out of their own mouthes , and by the right of reason and equity , and then answer objections . Mr. Dudley Venner , de Sacr. Theolog. lib. 7. p. 278 , 279. hath much to this purpose , that in all matters maximi momenti , of generall concernment , as in censures , voting , choosing of Officers , taking in , casting out , or in what things so ever concern the whole , why they are to bee done in the whole Assembly , or Church meeting , by the authority of the whole Church , without any one debarred of their liberty ; and if there be any one ( sayes hee ) that have any thing to offer or to object ; that hee ( or shee ) have liberty to bring it in , and so after that , matters to be concluded by all . So Dr. Ames , against whom can bee no exception for piety or learning , in his Medull . Theolog. lib. 1. ch . 37. Sect. 6. saith Potestas hujus disciplinae , quoad jus ipsum , pertinet ad ecclesiam illam in Communi , &c. The right power of discipline appertains to the Church in common , every member hath a right to vote , offer , object , to take in , or cast out or such like ; for it belongs to the whole body in generall , & ad illos pertinet ejicere , ad quos pertinet primo admittere , which every brother and sister hath equally a right to and a liberty to doe . So Mr. Rutherford himself in lib. 1. p. 49. produces Beza , Calvin , Bucer , Bullinger , Melanchthon , Bucan , Paraeus , Rivetus , Sibrandus , ●unius , Trelcatius , Cyprian , Jerome , Augustin , Nazianzen , Ambrose , Chrysostome , Theodoret , Theophylact , who all require that Church affaires be executed plebe consentiente , by the consent of all , i. e. every one without respect of persons . So Dr. Whitaker , de concil . q. 5. p. 179. & de Pontif. Rom 9.9.1 . c. 1. Sect 1. and in severall others , sayes enough to confirm us , both of Churches and Members , that omnes pares inter se juris essent , they were all equall among themselves in primitive times , without respect of persons , Jam. 2.1 . So Dr. Sibs in his Breathing after God pag. 94. compares the particular visible Churches to Gods ●abernacle in Davids time , every of which particular Church he cals a severall Church Independent , And as for the Church of England , it 's called ( sayes he ) a particular Church from other Nations , because it is under a Government Civill , which is not dependent on any other forain Prince , and in every one of these particular Churches , the members are without superiority , all making one brotherhood , for par in parem non habet imperium . So sayes Mr. Jacob in his attestation , ( and proves it by many others most eminent in Primitive times and Ancient Writers ) who sayes that all affaires of government or order which concerne the whole are to be by the unanimous vote and consent of the whole ; read the Magdeburgenses in 2. Cent. chap. 7. de Conjo●iatione Eccl siarum . Si quis , ( say they ) probatos authores hujus Seculi perspiciat , &c. If a man but search the Authentick Authors of this age ; he shall see the form of government was like a Democracy ; For every single Church had equall power of Docendi , administrandi , excommunicandi , eligendi , vocandi , ordinandi , &c. And every member hath a suffrage or voice . So Cyprian Epistolarum . epist. 11. lib. 3. epist. 3. lib. 1. speaks of it fully , and see Cottons Way of congregationall Churches cleared Part. 1. Sect. 2. So that women are included in the whole . And many others , had I time to search , I should soon finde to bear witnesse with me , of womens ( as well as mens ) right to vote , offer , object , concurre in and consent to all things that concern the benefit of the whole body . But more particularly I shall take in Dr. Willets judgement , and then prove it by what our dissenting brethren have granted to us of it : Willet in his Synopsis Papismi 12. Gen. Contract . Q. 4. p. 572. lends us light enough to end this trifling controversie , for he tels us of a Heathen Priests son converted by a woman , and the Iberi converted by the preaching of a woman , and of their ordinary duty to teach privately ( and some of them extraordinarily called to preach in publick ) and yet we allow them not their common liberty as members . Moreover he tels us of a Canon in the Councel of Carthage , 4. can . 99. That a woman though never so holy , and learned , was not to preach in publique ( in private as much as she would ) nor to baptize , Can. 100. but never that a woman was forbid to vote , or aske , or object or offer any thing which concerned the whole body , for that it is a priviledge which every one ( woman as well as man ) hath a right to as a Church-member , and this must not be denyed any , nor can it be for the Churches benefit so to do ; and that for such reasons as will follow . So Tertullian tels us , that in his time it was not permitted to a woman to teach in the African Church , nor to baptize ; but he does not deny the liberty which women had in Church-matters , to vote , dissent , or consent according to the liberty of the members of the subjects of Christ. But let us hear what our brethren say , they allow them liberty to speak in some cases in the Church ; as to give answer to a question when the Church requires it ; to render a reason of their faith and hope , to give in a testimony of repentance upon their return from a fault or the like . And Mr. Hooker himself in 's Survey of Discipline , part . 3. ch . 1. p 6. saies they may so speak as suits with their Sexes , that is , saies he , when their speeches argue subjection . Why , so then ! we seek no more then this ; now their offering or objecting , or asking of the Church , or voting with the Church does evidently argue subjection , and suits very well with their sexes , and with their liberty as members , which they must not be robbed of . And Mr. Ainsworth in 's Communion of Saints , ch . 18. is exceeding clear in it , and commends it , and confirms it from the Churches in the Apostles daies , who ( he saies ) had the like right and liberty , for all the whole multitude of beleevers were both beholders and actors in the common affairs ; as at the choise of officers , Act. 1.15 & 16.23 . & 6.2.34 ▪ & 14.23 . at deciding of Controversies , Act. 15.24.6.7.12.22 , 23. & 21.22 . 1 Cor. 6.2 . at casting out offenders , Mat. 18.17 . 1 Cor. 5.4.5.13 . at the choise and appointment of men to carry the benevolence of the Church to the needy brethren , 2 Cor. 8.19 . 1 Cor. 16.3 . These and the like priviledges ( saies he ) in the practise of the Gospell are permitted to all the Saints in all Churches , which they must use in all sobriety , order , and peace , Rom. 12.3.16 . 1 Cor. 14.33 , 40. So that all the members have a like priviledge in common and publick affairs ; and women may as much ( de jure ) vote , speak , and offer their judgements in such cases as men ; being alike and equall members with them . For all that , Antichrist would bring a difference , out of his seminary of discord , as he did formerly ( and which too far takes place yet ) between the Clergy and Laity ( so called ) as if one were the more holy then the other ; and therefore must be distinguished by garbes ▪ gowns , caps , colours , carriages , or something or other distinguished from the other ; who ought to be all one in Christ , without such distinction . But we come now to the Reasons and Arguments which confirm this practise and confute the contrary . And , 1. Is taken ( a toto ad partes ) Thus , that which concerns the whole , is ( by all the rule of reason ) to be done by the whole , or that which concerns all ( brothers and sisters ) reason requires should be done ( or ordered ) by all ( brothers and sisters ) ▪ but to choose this or that officer , to vote this or that thing , to cast out this or that offender , to take in this or that member , concerns all ( sisters as well as brothers ) ergo . So saith Whit. de concil . p. 44. Quod omnes attingit , ab omnibus approbari debet , &c. and ejusdem est recipere , rejicere , saies Hook. part . 1. cap. 11. The power which is in every brother and sister , or Church-member combined together , in one , Is potestas Judicantis . Is potestas Donantis . 1. The power to judge is in the whole , and concernes the whole , as to admit , cast out , &c. 1 Cor. 5.12 . the whole Church is bid to cast out ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which carries a causall power with it . 2. To give , elect is also the whole's , ( as the Corporation hath power to choose a Mayor ) and every member that is free in the Society hath a right to give his or her vote thereto . Thus the whole hath the power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 18.15 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 5.12 . and every single part must be subject to the whole , and serviceable also , for the use and advantage of the whole . Salus populi suprema lex , which is the highest law to look to , and after ; i. e. the preservation and welfare of the whole ; and this lies in every brother and sister to be active in . For as in a ship that is ready to sink , every one seeks the safety of the ship ( i. e. of the whole ) and then they are all safe ; else none ( saies Bolton in 's Tossed ship ) so it is in the Church . But to the next Argument : 2. ( A fortiore ) If it be lawfull for women to have any reason 2 office in the Church ( which implies a power and authority ) then it is ( much more ) lawfull for women to vote , wish , or offer any thing to the Church ( which implies subjection and obedience ) : but it is lawfull for women to have office in the Church . See 1 Tim. 5.9 . There were women that were chosen to look after the poor , sick , lame , strangers , &c. and so Phoebe a Deaconesse , Rom. 16.1 . and so Phil. 4.3 . some women that laboured with Paul in the Gospell , and Philips four Daughters were Prophetesses : Now doubtlesse , and by an undeniable consequence , it followes , that women must have the common liberty of members to vote or the like in the Church . 3. ( Ab aequali libertate omnium in uno ) Severall arguments run from the equall liberty of all members purchased by Christ. And to follow Melanchthon de libertate Christiana in 's Common places , I could argue thus , Quos filius liberavit , vere liberi sunt , sed , &c. Those whom the Son hath made free , are free indeed , Joh. 8.36 . but all the Saints of Christ ( without difference of Sexes ; sisters as well as brothers ) are made free by Christ , Gal. 3.28 . There is neither Jew nor Greek , bond nor free , male nor female , for ye are all one in Christ. I pray mark , the Apostle puts you in minde of their equall liberty in Christ , and therefore , that they should not contend or differ , in saying this is a Jew or Gentile , this is a servant or a woman , why ye are all one body , have all one head , and are all one ( without any such difference ) in Christ ) ; in Christ there is no such thing as subjection one to another , all equall , ( so saith Perkins in loc . ) all sorts of beleevers are under a civill or spirituall rule : in the civill there are such differences of Fathers , children , Masters , servants , Magistrates , subjects , men and women ; but in the spirituall rule , and government of Christ in his Church and Saints all are one , without respect of persons ; no difference should arise amongst them . There is no such thing as Jew , i. e. as opposed to Gentile : nor as Presbyterian , i. e. as opposed to Independent : nor Independent , i. e. as opposed to Anabaptist : nor as a Servant , i. e. as opposed to the Free : nor as rich , i. e. as opposed to poor : nor as the learned , i. e. as opposed to the unlearned in tongues and arts : nor as a man or brother , i. e. as opposed to a woman or sister ; for they are Christ's account , in Christ's Kingdome , without any such respect of persons , opinions , sexes , or ages ; and have all one and the same liberty in and by Christ. Thus Gualther gives out , and bitterly complains of such as are enemies to Christ and his Church , that make differences about persons , opinions , sexes , or the like , and that would rob any one of their liberty bought them by Christ. Now Christian liberty hath these two parts , viz. Deliverance from , and freedome to ; deliverance from the curse , power , and punishment of the Law , and from the observations of traditions , Col. 2.20 . which women have equall benefit of , with men . And so in freedome to the worship and service of God , the ordinances of Christ , the kingdome of Christ , grace and glory ; which also appertains to women as well as men , being restored by Christ to that equall liberty ( in the things of God , and in the Church of Christ ) with men , which they lost by the fall ; and they are now again to become meet and mutual helps : for all are one in Christ , sayes the text . Now though there is a civill subjection to men in their oeconomicall relations as we said before , that there is not any servile subjection due to them , whereby poor souls are inslaved and kept under in bondage from doing their duty to God , or taking their Christian liberty in the things of God. Bernard in lib. de gratia & lib. arbit . tels us of a threefold liberty , i. e. of nature , grace and glory , and every woman ( as well as man ) is made happy by it , ever since Christ turn'd Eva to Ave , they have been restored into spirituall liberty and Christian equality in the Church : and the Apostle , Jam. 2.1 . in his Catholick Epistle ( so call'd ) saies it agrees not with the profession to make difference of persons in the Church of Christ , therefore my brethen have not the faith of our Lord Jesus with respect of persons : not only in not preferring the rich before the poor , but not the strong before the weak , ( nor the men before the women ) and is not this partiality so to do ? ( saies he ) vers . 4. or have ye not made a difference , where Christ hath made none ? Now the force of the argument is full for us . For where there ought to be no respect of persons , there ought to be no difference betwixt men and women , ( for the generall includes the particular ) but in the Church of Christ there ought to be no respect of persons . Ergo , women ( as members ) must have equall liberty with men . Besides , 4. Arguments may be taken from the alike priviledges in the Church of Christ : as the donation of the spirit ; one and the same on all alike ; ( though not in like measure ) the promises made without distinction of sexes or persons , the ordinances dispensed , and price of Christian liberty ( i. e. the bloud of Christ ) payed for all alike , without distinction of sexes . And also acquired by the same means to the one that it is to the other , that is quoad meritum , & quoad Spiritum Christi : by the merit and by the Spirit of Christ. Now out of this matter may many arguments be formed ; and besides that Gods love to his elect ones , his originall love is without any such difference and respect , it is all alike , and gives all alike liberty , and all whom he receives alike , we should receive alike into the Church of Christ , Rom. 14.3 . 5. Argument may run thus , that there is no power that any can have from heaven ordinarily , but by some clear transaction between God and themselves , but there is no clear transaction between God and the brethren alone , but primarily between God and the Church ( i. e. the whole collectively taken , consisting of women as well as men ) Ergo. So the covenant , promises , priviledges , &c. are not to them alone , but to the whole Church . 6. Taken ( ab intentione omnium ) from their unanimous and samenesse in their embodying together , intending one and the same thing . Yet two things are said to be necessary in the intention ( res & causa , quid & propter quid ) the thing it self that is intended , which is to be the honour and glory of God , and for which it is intended , which is to edifie the Church . Now both these are alike intended by women as well as men , and therefore ought to have the like liberty ( as members ) allowed to execute their intentions , for which they are so admitted . 7. Reason runs from their excellencies and abilities of some women surpassing men for piety and judgement ; and therefore ought to have equal liberty , w th them in Church-affairs ; the argument is free , the proofe's clear ; for prudent Abigail excell'd her husband ; for knowledge , Priscilla Apollos ( though a Preacher ) ; For faith , the Canaanitesse , of whom Christ said , I have not seen so great faith no not in Israel . For affection and zeal , the Queen of the South shall rise up against the men of this generation , Luk. 11.31 . And Mary Magdalen , for piety and spirit , outran , and outreached all the twelve Disciples in her diligence to seek out Christ : to whom Christ first discovered himself after his resurrection , and bid her declare it to his Disciples ; she was the first Preacher of Christs resurrection . So we read how Iael excel'd in courage , Deborah in thankfulnesse , Lois and Eunice in faith and obedience : Lydia in entertaining the Word , Act. 16.14 . The Shunamite in faith and zeal , and understanding , excel'd her husband , 2 King. 4.8 , 9.22.30 . So the Samaritanesse the rest of the Citizens , Joh. 4.4 . And we read of some women exhorted to win in their husbands to the truth , 1 Pet. 3.2 . Yea and Manoahs wife , Judg. 13.22 , 23. you shall find of a sounder judgement and faith then her husband . So that all these examples prove the reason which requires their just liberty in the Church of Christ. I remember I have read in Jerom's daies of many holy women that exceeded others in learning and abilities , and in the studying of the Scriptures , and they had their Commentaries upon them of their own making ; Furthermore , the Kingdome of heaven is compared to a woman , and Christs Church is called his wife and spouse . Rev. 19. Cant. 2. And as Mary said it , in the behalf of other good women , He that is mighty hath magnified me , and therefore they are not to be so rejected of men who are so highly received and honoured of God. But to the 8. Reason , which is taken from their strong affection to the truth , when once they be in the way of Christ ; and for the most part they are exceeding men therein . Hence it is that Satan so often makes the first triall of women for his turn and service , seeing where they take , their affections are strongest ( for the most part ) and he sped so well at first , that he can't forget it ; so he found out a Dalilah for Sampson , a Jezebel for Ahab , Pharaohs daughter for Solomon , &c. For where they are bad , they are extreme bad ; but where they are good , they are exceeding good , and most fondly affected with the things of God : thus Act. 13.50 . you read of the devout women , or as the word will have it ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) earnestly or eagerly religious and resolved . For as the gold which is of the purest substance soonest receives the form , and much sooner then the sturdy steel , or hard iron which is of a grosse and massie metall ( saies Cawdrey ) ; So are women more readily wrought upon , and sooner perswaded and formed into the truth then men , who are for the most part like sturdy steel and iron , hard to work upon . And as gold ( so women ( many times take the fairest stamp and fullest impression : but I passe by this ; yet before I conclude , I must speak a word or two both to men and women . Let not men despise them then in the Church of Christ ( as the weakest vessels ) nor wrong them of their liberty of voting or speaking in common affairs , ( yet with subjection , civility , and in order ) to prevent disorders and rudenesse ; we were wont in Dublin to call over their names one by one , as well as mens : I know the ordinary objection is objected out of 1 Cor. 14.34 , 35. Let your women keep silence in the Church , for it is not permitted unto them to speak ▪ So 1 Tim. 2.12 . Ans. 1. Grant it in that sense the Apostle spake it , which answer 1 he declares all along the chapter , both before in vers . 1. 2 , 3 , 22 , 24 , 31 , 32. and after in vers . 37 , 39. which is , that they keep from publick preaching , or prophesying , or teaching as Officers or Ministers do ; or the like , &c. which all Expositors grant that I have met with . Now we plead not for this ; but for the common ordinary liberty due to them as members of the Church , viz. to speak , object , offer , or vote with the rest , which this Scripture ( nor no other as I know of ) doth in the least hinder , but rather help , being rightly considered . For , 2. He saith it is not permitted ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by reason of the disorders and differences that then were in the Church ▪ it was thought inconvenient to allow womens liberty to preach publiquely , whereby they brought but confusion into the Church , as appears in the antecedent and subsequent words , vers . 33. and vers . 40. so that the ill consequence was the cause of this rule of prudence , not any positive command of Gods , but he spake as in 1 Cor. 7.6 . And it is a quest●on whether it be a standing precept . So that from this very Scripture ( besides a hundred others ) I do verily beleeve that handmaids shall prophecy , and have more publick liberty then now they have ; but however this does nothing at all disallow or deny them their common , private , proper liberty as members of Christs body ; equally with men ; I say as members ( though not as officers ) and so subjective to the whole . 2. To women , I wish ye be not too forward , and yet not too backward , but hold fast your liberty , in Gal. 5.1 . which the Apostle speaks as well to the sisters as the brethren ; Christ hath made ye free , male and female , ye are all one in Christ ; and ought to be so in the Church ; wherefore , stand fast , ( saies he ) that is , keep your ground which Christ hath won and got for you ; maintain your right , defend your liberty , even to the life , lose it not , but be courag●ous , and keep it . And yet be cautious too , ( festina lente ) not too fast , but first , be swift to hear , slow to speak , Jam. 1.19 . unlesse occasion requires you ; your silence may sometimes be the best advocate of your orderly liberty ▪ and the sweetest evidence of your prudence and modesty , ( as one saies , Silentium saepissime addit foeminis gratiam et decus , maxime apud viros , cum de rebus seriis agitur ) and yet ye ought not by your silence to betray your liberty , trouble your consciences , lose your priviledges and rights ; or see the truth taken away or suffer before your eyes ; but I say , be not too hasty nor too high ; for as the note that comes too nigh the margent , is in danger to run into the text the next impression , so spirits that run too high at first , may soon fall into disorder , and irregularity . It is said , when Cyrus was young , his Grandfather made Sacas his overseer , to order him both in his diet , time , and recreations ; but when he came to riper years , he became a Sacas to himself , and took not so much liberty as he had leave to do , and as was allowed him by his governour Sacas . And so indeed that may be lawfull to you , that is not ( as yet ) expedient for you ; and rather then run into disorder and confusion , hold your liberty a little in suspense , and wave it on some occasions wherein you lawfully may , but lose it not for all the world which Christ payed so great a price for , and prepare for fairer gales . As the Miller does , for though he cannot command the winde , yet he will spread his sailes out , and open them in a readinesse , when he is in hopes of its coming ; and so do you , and when the winde blowes ( which begins ) your liberty with full sailes , shall bring forth abundantly to serve all the countrey round . In the mean time , make much of the ordinances , prize your ( hitherto ) liberty , and practise accordingly . And in a word , I say to all , Those whom God hath joyned together , let no man put asunder . CHAP. IX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This last Chapter shewes what Church this Treatise mentions ; and clears it from all others ; and shewes wherein the Presbyterians and we disagree , and wherein they and the Papists agree in most of the essentiall differences between them and us , for Discipline , Doctrine , and Practise ; and proves this Gospell-Church-State , the great promise and thing typified in the last daies , and the Paradise on earth to be restored . I Had thoughts now to have rested me for a while , but I am jogg'd up again by the jarring noises which many make about the name of a Church ; I must now arise and wet my pen a little more , before I conclude this Treatise , or take my rest . You have had the essentialia laid before you , and in this first and second part have had the totum homogeneum of a true Church , both what is to be done before , and what in and upon embodying together ; but what is to be done after , followes after in the third Part ( which I promise next , if the Lord give me leave ) wherein you shall have ( I hope so ) the totum organicum of a true Church of Christ. But before that will be ready , I must meet with some rough Opinionists who will bid me stand ; or at least with such who have the hands of Esau , though the voice of Jacob , and so the principles and practises of the Pope , though the pretences and protestations of a Presbyter , that will not let me passe thus , without a full discharge , and a violent volley upon me made up of wilde fire , and not with the fire from above ; but I must force my way in the name and strength of the Lord , and I shall lay before them , before I leave them , the rotten foundation they are built upon , which ( without mercy ) may be their ruine ; and whose cause and quarrell it is they are engaged in , and whose design they carry on against the Saints and servants of the most High ; And the Lord give them grace to consider and separate from it ; for else I dare confidently affirm they will be found fighters against God , Act. 5. I shall first offer y●u what we mean consideration 1 by the Church of Christ ; where this discipline and order is set , which we have handled ; and shall endeavour to take off all doubts and distractions which may else arise about the word , for that ( Ecclesia est quid dam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) various Controversies have shot out from the word and name , as well as the thing and nature of a true Church . Formerly between the Pontifitians and Protestants , and of late between the Presbyterians and Independents , as will easily appear upon perusall of Mr. Rutherford's Right of Presbyteries , Mr. Bailies Disswasive , Mr. Prinns 12 Questions , and Independency examined , &c. Mr. Ball 's late Treatise , Vindiciae Clavium , Mr. Hudson's Church Catholick visible , cum multis aliis , &c. I take the name of Church two waies , either strictly , or at large , ( proxime & proprie , aut remote & late ) ; at large , or more remotely and improperly , it is to be considered either in respect to , and with distinction from Infidels and Pagans ; or else collectively in respect of Christians amongst themselves : in the first respect as opposed to Turks , and Paynims , all that make mention of Christ are called Churches , and all that professe his name , of what judgement soever , or conversation soever : whether Papists , or Protestants , or Lutherans , or Calvinists , or Brownists , or Donatists , or Arrians , or any . But in the second respect of Christians ( so called ) or rather all that professe the name of Christ , though differing and dissenting among themselves ; And they are said to be the Church ( though late accepta est ) who make the most and best profession of Christ , and are under the outward ministration of his Word and Gospel . So are Protestants ( in respect of Papists ) ; and in this sense the Calvinists are before the Lutherans , and so far the Presbyterians may passe for current ; and Parochial constitutions are in a remote ( and very improper sense ) called Churches . But the Church taken in her own native true sense , and strictly , consists onely of Saints , such as are elected to eternal life , and all are in Christ their Head. vide Aug. in Psal. 92. Cyprian , lib. 1. Ep. 8. Hieron . de unit . Eccles. Epiphanius , and thus she is said to bee either Catholick or Vniversal ; or else Congregational or particular , in the first sense , as Catholick the Church is so called ratione 1. locorum , 2. temporum , 3. hominum , in respect of time , place , and people , being not confin'd to any time , or age , or place , or Nation , or people ; but taking in all the elect people of God , in all the whole Vniverse , past , present , and to come , Jews and Gentiles , under the Law , before the Law , and since , yea in heaven and earth , those which are ascended , Revel . 7.8 , 10 , 11. and which are yet unborn , Rev. 6.11 . invisible and visible , triumphant and militant , all make up but one Catholick body of Christ the head , Ephes. 4.4 , 5. But now in the other respect , as a particular and congregational Church , which comes before the Catholick and Vniversal Church ( so far as it is visible and militant ) it is confined to some certain place and number of people orderly gathered together by the Word and Spirit of Christ ; having Christ alone for their Head ( certo numero , certoque loco Ecclesia particularis definita est ) . And this is the Church which I have spoken of , and in opposition to all Synagogues , Synedriums , Parishes , Conventicles , Classes or the like , as you shall hear more of it by and by . But sometimes such Congregationall Churches as these , are called Cathol●ck too , because of their Faith , and by the figure Senecdoche , yea and as often as Catholick is taken for Orthodox . So did Theodosius in his dayes , ( says Sozomen , lib. 7. c. 4 ) command the Church to be called Catholick , that he was a member of . Every such particular and Congregational Church is a member of the Catholick or Vniversal ( as all the learned say ) ; and every visible is a part ( that is not yet ascended ) of the invisible , whatsoever John writ in Rev. 1.4 . to the seven particular Congregational Churches , he writ to them as to the true members of the Catholick or Church - Vniversal , sayes Mr. Perkins . For the Catholick Church , and the Congregational , onely differ as the totum integrale , & essentiale , that is , the Church Catholick or Vniversal arises out of the Congregational and particular Churches , and is made up of particular Churches , the Integrum , or whole , intire is made up of the members thereof , that are the essentials of the whole . For every person and Congregation of Christ ( sayes Mr. Hooker , in his answer to Mr. Rutherford ) are the members of the Church Catholick , and therefore must contain in them the essential causes of the Catholick or the ( totum ) whole , which is made up of them , as parts , for the Logician does allow it , and men of reason cannot deny it , but that Integrum est totum cui par●es sunt essentiales , that which is Intirely whole is made up of such parts as give an Essential being to the whole ; without which the whole cannot be so intire . So the Churches Congregational and particular which make up the Catholick ( as membra integri ) must needs have the ( materialia & formalia principia Ecclesiae Catholicae , or toti integri Vniversi , ) matter and form which make up the Church Catholick , which none can deny ( and then I say , I cannot see how your Presbyterian Churches as Churches ( who fa●l in form if not in matter , as is prov'd in the first part ) may bee said to bee members ( as partes essentiales & membra similaria ) to make up this totum integrale , or Church Catholick . ) Now the Congregationall Churches consisting of true matter and form ( separate and distinct from the Nations abroad and multitudes about ) as hath been proved ; are members causall and parts essentiall ( of the samenesse and nature of the whole ) which give in ( every one ) there substantiall share to make up the intirenesse of the whole , or the Church Catholick , ( quae habet rationem integri est membrum , sayes Ames Medul . Theol. lib. 1. c. 32. ) But furthermore it must needs follow that the Congregationall Churches must cause the Catholick or Vn●versal , and not the Vniversal or Catholick cause the Congregational ; the Catholick arises out of the Congregationall , but not the Congregationall out of the Catholick , because they give a being to the Catholick ; and in order of nature the members must be before the whole , because I say they contain the causes which make up the whole . For Integrum est totum cui partes sunt essentiales , non totum essentiale in partibus , and these causes or causall parts are also ( by Til●nus de Eccles. ) call'd partes Integrantes Ecclesiae Catholicae , having in them those things which give Integrity or Intirenesse to the whole , viz matter and form , as every piece of money hath the matter and form to make up the whole sum : and an Army is made up of many Regiments of the same kinde and principles with the whole . This is proved by Mr. Hooker in his Survey of Discipline against Mr. Hudson a Presbyterian ; who holds ( with the rest of that judgement ) that Popish tenet , that the Catholick is before the Congregational : primum in suo genere , that Pontifitians and Jesuites have bootelessely wrastled for a long time ; but I leave him & them of that judgment to Mr. Hookers answer ; only I affirm by all this , that there can be no such thing as National Churches , Diocesan or Provincial ; And must we say more to satisfie curiosity ? then this ( the totum is Integrum ) the whole Church Catholick is intirely to be taken distinct by it self , though made up of the Congregational members . As a mans body that is made up of eye , eare , mouth , hands , feet , and so of all the members from head to foot ; yet the body is not said to be all eye ; or all eare ; or all hands , &c. but a body intire made up of all these . So a man is made up of soul and body , yet he cannot be said to be all soul , or all body , but an Integrum made up of both . So is the Church Vniversall made up of the particulars , yet cannot be said to be all this particular , or that particular ; all of them before the Law , or under it , or all of Gospellers , or all Independent ( so called ) or Anabaptistical , or the like . No! But one made up of all . And yet I must say that every member of this whole , ( as every member of our body ) is a whole in it selfe , and limited at the joint , and so can't usurp anothers place ; every Congregregational Church is a whole Church , and intire in it selfe ; and one member is distinguished from another by limits set ; so that although we say ( with Ames in 's Med. lib. 1. c. 32 ) particulares Congregationes sunt partes similares Ecclesiae Catholicae , that particular Churches are essentiall parts to make up the whole Intire , and have of that in them which will make up the whole , and yet we say , such particular Churches are in themselves whole and intire from all others ▪ having matter and form , and power and priviledges , the Keyes and Ordinances within themselves intirely and distinctly from any others . But thus far for the name and nature of the Church which is here handled , and handed forth . The next thing that I offer ( before I conclude ) is the consideration 2 near alliance and agreement ( which is obvious to every discerning eye ) between the Presbyterians and Papists in their Discipline and order . But before I goe further , I give this caution , that when I speak of the Presbytery , I be understood of it , as it now stands with them of that judgement , and not as it stands in the Word of God ; for in this later sense we allow of Presbytery , and say it is in the Congregational way , according to the Word of God : This gives no allowance of that Lordly high Prelatical Presbytery that the Presbyterians now tug for tooth and nail ; and which we speak of ; and if they should enjoy it , what a goodly bit those biters would have of it , I leave it to themselves to be their own Judges ; Will they promise but impartially and pensively to contemplate what familiar acquaintance and friendship their Discipline and the Popes have one with another ; and without anger ( for loves sake ) let them weigh wisely how close they set their feet together , and embrace each other ( and I wish I might say it was onely through mistake ) How near they are akin , or How like they look , the Daughter resembling the Mother ; I shall rough-draw before your eyes , though in dead colours ( at the first ) Yet so far as will sufficiently deliueate a near resemblance between them in as many parts as I can , at this instantanous present time , place before you , as the head , body , eyes , mouth , hands and feet , yea and spirit of this Image which must fall . But let not men be angry with me , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boil out into a foame against me , for as Dr. Homes says , I do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gal. 2.14 . walk with my right foot in the way of the Gospel , and the Lord now knows it is love to the Truth as it is in Jesus , brings me to this businesse with a spirit , in the which I hope I shall appear more zealous then Zoilus , and rather an Irenaeus then Cassander , and when I meet a Critick , I hope to prove a Christian , and part in peace ; but however if I must pledge Christ out of his own cup ( for this his owne cause ) if I know my heart I am content though they give me gall and vinegar , for I had rather suffer then sin ; and so I set forward — and out of their own books shall shew you how they agree ; for I cannot but bear testimony with pretious Mr. Hooker , who is of the same minde with me , and manifests it to the world ; his words are , In my retired meditations I could not but observe a secret kinde of divine d●spensation , that the Presbyterian way must need the help of Popery , not onely as a pillar , by which it must be under propped , but as a foundation or head-corner stone , upon which their whole building must rest and be erected ; thus saith this worthy Champion but a little before his death ; So that I shall neither be the first nor the last , that on good grounds doe affirm their Presbytery and Popery to live one in the other , and that the Presbyterian way is maintained and kept by Popish points and principles ; and keeps up Popery alive in England , which cannot dye as long as that lives , the which I shall easily demonstrate in their congruity together , whilest they dispute for the same things , hold the same points , professe the same principles , ( I say not all ) and are so a like in practises ; but to instance in particulars . I. The Pontificians and Papists affirm the Church to be ( aliam principalem , aliam minus principalem ) principal , and lesse principal ; The Church principally they call the Councel of Cardinals , and Bishops , together : but the lesse Principal they say is the Body of the People , or Congregation of the rest together that are gathered under the Roman See , and acknowledge the Pope of for their head . Thus sayes Bellarmin . 1. lib. de Ecclesia . The Presbyterians professe this , ( with the Papists ) both in their judgements and practises , that the Synod , or National , Provinciall particular Classes , is more then the ( Church , viz. ) the body of all the brethren and sisters ; For they take upon them ( as the Church-Principal ) to set laws and to lay down rules and orders ; and to make Directories , and the like for the Congregations , and Churches to be under ; and they take upon them power of commanding , compelling , condemning , punishing , or the like , as the Church-Principall , ( yet pretend themselves the Church Representative , and therefore they are called the Presbyterian Church , because made up of Presbyters and Elders as a Representative Body , ) thus they say they are the Church primarily ; and not the whole Body of Beleevers together , but they in a Classis , Synod , Councell of Ministers , and such like are the first Subject of the Keyes ; to open and shut , binde or loose , command or countermand , vide Rutherford right of Presbytery , lib. 2. p. 9 , 10. to 14. which is all one with the Papists , and the same thing : So in this sense is it , that Mr. Hudson sets the Catholick first , and then the Congregationall ; But 2. The Papists affirm that the Catholick Church is and hath been alwayes visible ( which is a generall Controversie between them and us , as appears in Willets Synopsis Papismi , Q ▪ 2. of the Church ) they mean not any particular Congregational Church , but that the Vniversal Catholick Church is visible . Rhem. Annot. Mat. 25. Sect. 3. Bellarmin . lib. 3. cap. 12. ret . 7. Calvisius cap. de fide , &c Symbol . Artic. 18. The Presbyterians say the same , whither they all agree therein or no , I cannot say , but Mr. Rutherford for them , lib. 2. of his Right of Presbytery , & p. 291. & p. 293. & p. 304. & p. 311. cals the whole Catholick Church , visible , over over and over , and so p. 418. with divers others , so Mr. Hudson concerning the Essence and Vnity of the Catholick Church , affirmes that the Catholick Church is visible , which he urges by severall arguments , and Mr. Hooker answers him , most of them being the same which the Jesuites and Papists have formerly had full answer to by our judicious and learned Protestant Divines , as to instance in that argument of Mr. Hudson ; If particular Churches bee visible , then the Catholick Church is visible , But particular Churches are , &c. the very same argument in Bellarm. cap. 12. is answered by Dr. Willet , & in Boner . p. 1691. & Marci Antonii object . 6. answered by Martyr Smith , and this same argument Duraeus urged , which Dr. Whit. lib. 3. de Eccl. p. 110. answers and so Sadeel answers Turrian ; and all our Protestant men tell them the ill consequence , yea absurdity of this argument , for that the particular members may be ( as●ectabiles ) visible , but not the whole , i e. as the totum aggregatum ; besides for that the Catholick comprehends , all the Saints of all ages that ever were , are , and will be ; that are in heaven , and that are not yet born ; and can these be all visible here ? Particular Churches are visible , Ergo , the Catholick ; for shame my Masters better arguments saith Dr. Willet and Smith . The Controversie in this , is the same between the Presbyterians and us , that ever it was between the Papists and Protestants . For we with all ( that were and are accounted ) Orthodox and sound , doe affirm the Church Catholick to be invisible , not to be beheld but by the eyes of Faith , Heb. 12.18 , 23 , 24. 1 King. 19.20 . So says Mr. Glover martyr instancing in Eliahs dayes . Fox , p. 1554. & 1712. and B. Farrar , which truth they sealed with their bloud , and such another witnesse was Mr. Philpot who affirmed the Church to be visible and invisible , but the Vniversal Catholick Church to be invisible . Fox , p. 1824. col . 2. Mr. Bradford reasons it , Fox . p. 1613. col . 2. as Eve was of the same substance Adam was of , so is the Church of the same substance with Chris● . i. e flesh of his flesh , and bone of his bone , Ephes. 5.30 . So therefore as Christ was known in the world , so is the Church ( by faith ) , for Christ was not seen by the world , nor known by any external pomp , but by the Word of God , and Spirit of God : so the Church , Ecclesia Catholica non potest a quopiam impio , imo , ne a quopiam pio videri , Whitak . de Eccles. q. 2. c. 2. p. 57. How many hundred might I bring of this minde that are eminent of all ages . Mr. Perkins on Gal. 4.25 . proves from that verse , that the Church Catholick is invisible . So Bullinger de Eccles. 5. Cath. Decad. 5. Serm 1. cum multis aliis , and so say we against the Presbyterians . 3. The Papists assert a twofold Head or Ruler of the Church , viz. principale & ministeriale , the principall and supreme Head , they say is Christ ; but the ministerial and subordinate head they account the Pope , ( as Christ's vicar , &c. ) So the Presbyterians have taken up the same distinction , which was first of all coined in the Popes Conclave at Rome , see Rhemist . 1. Eccles. 22. vide Bartlet , chap. 1. p. 21. they doe not deny but Christ is the Supreme Head over all ; but they would make us believe , ( about which I have had a share in the scuffle ) that there is a secundary or subordinary head ( under Christ ) over the Church ; which they account the Ministery and Classes . Herein they agree , but we agree with neither of them , being both fictious and fallacious phantasmes , and the spawn of mens brain ; but we affirm with all the eminent Protestants against the Papists and Jesuites , that there is no such distinction in Scripture ( & doctores non sunt ductores ) aut imperatores , sayes Bull. de Eccles. D. 5. Serm. 1. p. 354. Sed Pastores Ecclesiae , &c. and we say there is but one Head of the Church , and that Head is Christ. First , that there is but one Head , appears , Ephes. 1.22 . Col. 1.18 . & 2.19 . Isa. 9.6 , 7. Hos. 1.11 . Caput Ecclesiae tantum unum esse , necesse est , it is a rule in Divinity , for two heads to one body would make the body a monster , and hinder the function and action , or due execution of the members , yea though one head were placed under another ; Etiam si unum caput non juxta aliud , sed sub alio collocetur . Keckerm . lib. 3. de capite . Eccles. yea the body would be so much the more prodigious and monstrous to have two heads , and one placed under another , now that Church is a monster that hath more then one Head , which is elegantly expressed , Eph. 4.16 . Thus holy Paul Baines saith on Col. 2.19 . who did ever hear of any secondary or ministerial head on a natural body without deformity ? now it is a natural body to which Christ compares his Church and himselfe as Head. So Zanchy on Hos. 1.11 . sayes God's Israel , i. e. his Church , hath but one Head , yea in Concil . Aquisgranens . lib. 2. c. 9. Ecclesiam cum capite suo Christo unam constet esse personam , the Church and Christ the Head thereof make but one Person , so doe not the Pope and Church , the Prelate and Church , the Presbyter and Church . Ergo ; thus we affirm on Ephes. 4.5 , 6. and but one head of the Church . And then 2. that Christ alone is that Head ( without any other ) Ephes 5.23 . Col. 2.10.19 . Jam. 4.12 . Isa. 22.21 , 22 , 23. Zach. 6 ▪ 12 , 13. and the Scriptures deny all Headship to any others , 1 Pet. 5.3 . Psalm . 45.11 . Mark. 10.42 . Luk. 22.25 . and the Apostles disclaimed it ( as is proved in the 1. lib. ) 2 Cor. 1. ult . and the Scripture never speaks of heads in the plural number , but onely of one , that is Christ , who hath absolute command and authority over the Church , vide Zanch. de Eccles. cap. For to be an head argueth a preheminence , sayes John Patriarch of Antioch in appen . concil . but no man hath any preheminence over the Church , nor Servant over his Mistresse ; therefore none but Christ can be head as having the preheminence , and as the head is higher then the body , Col. 1.16 . And besides none is appointed for it but Christ , Matth. 28.18 . Joh. 5.22 . Heb. 2.7 , 8. nor can any other doe the duty of an Head but Christ , who alone is qualified for it , as having the Spirit above measure , Joh. 3.34 . and as being the fulnesse of the God head bodily , Col. 2.9 . Joh. 1.16 . The Head of the Church ought to bee High Priest , King , and so Prophet , and anointed of God , and appointed by God , Psal. 45.6 , 7. Heb. 1.8 , 9. Now none but Christ is so ; And the Head is that which gives vertue and power to all the members ; which none but Christ can doe , none else can give grace , or powre out the Spirit and put spirituall life into a man or woman ; so that Mr. Perkins sayes in his Exposition of the Creed , speaking of the Church , that there is no such thing as a Ministerial Head , or a Deputy under Christ to Lord over the Church , but that it is a Satanical forgerie knocked out on the Devils Anvil ; for the Headship of Christ is of that nature and quality that it can admit of no Deputy or Viceroy ; seeing he must give commanding and quickning power . And besides oportet caput nosse sua membra , & ab iis agnosci , a very novice and Student in Divinity , knowes that the head must know the members , and the members the head ; now none but Christ can tell all the true members of the Body , as Perkins sayes on Jude , v. 1. such as is alwayes present with them , as the Head is with the members , which none else can be ; for Christ as Mediator , God and man , the Fulnesse of all power , spirit , grace , and goodnesse , is present and gives influence to his whole body , whether above or below , and lives with all his body in all places , which he could not doe were hee not both God and man ; though Mr. Hudson with some of the Presbyterians run a ground grievously when they rashly assert Christ head as man , pag. 23. of his Book , which is abominable , Papisticall , and an unsufferable error , and against this see Whitak . de Pont. Rom. 1.9 . c. 3. arg . 3. and Beza in his Confessions , ch . 5. Antic 5. So Bullinger , de Vnit. Eccles. Dec. 5. Serm. 2. Christo caput est non quia homo , sed quia deus & homo , where they prove this headship to be too much for any man , and therefore Christ alone to be duely and truely qualified for it , as God and man , who is with all his members every where , alias enim caput non esset , otherwise hee could not be head of them . And besides the head is ex quo totum corpus Ecclesiae compactum & connexum per omnem juncturam , &c. is Christ because of him every member hath life , influence , dependence , and they are all by the several joints ( viz. the Ordinances and laws of Christ ) fitly set and compacted together , Ephes. 4.16 . & 2.21 . and from him as the sole Head fitly joined together , 1 Joh. 1.3 , 7. Who maketh increase of the body to the edifying of it self in love ; and none but Christ can doe thus . And furthermore the Head of the Church , debet esse perpetuum , ought to be for ever , both in this life and in the life to come ; now none but Christ is so , Dan. 4.34 , 35. Isa. 9.6 , 7. Thus and in many other respects I might show how Christ alone is head of his Church ; as their light , life , wisdome , safety , &c. but this point hath been aboundantly handled before , lib. 1. ch . 13. onely I adde this further , that all famous eminent men in all ages , whether Fathers ( so called ) or others are of our side ; And the eminent Martyrs dyed with this truth in their mouths , see honest John Husse , A●tic . 20. and Mr. Hooper , in his Examination . 3 Fox , p. 1507. and Mr. Rogers , that eminent Proto-Martyr , saith Christ is onely Head , p. 1486. who doth all in us all , which is the true property of the Head , and which is a thing none else can doe , no not all the Bishops , &c. so say we not all the Classes or Presbyters alive , therefore down with this Popery . And 4. they agree in what they make the matter of Christs Church , Materia est Suprema , & Subjecta ; Suprema , that is the Head , therein we have shown the agreement , but subjecta materia is the matter we mean here , and are the members of the Church ; And in this the Presbyterians and Papists are too nigh one another . The Papists say all belong to the Church that make a profession of Christ , Bellarm. lib. 3. de Eccles. cap. 7. Rhemist . annot . in Joh. 15 Sect. 1. this is a generall controversie between Papists and Protestants , and so it is between Presbyterians and us , as appears by Mr. Rutherford , and Mr. Bayly , &c. see ch . 5. lib. 1. Mr. Rutherford and Bayly answered by Mr. Cotton , in his Holinesse of Church-members , and Mr. Rutherford answered by Mr. Hooker in his Survey , lib. 1. c. 2. whilest Mr. Rutherford sayes , the reprobates and wicked are not simply forbidden , but they may be members of the Church , lib. 1. p. 116. & lib. 2. p. 25. he sayes that bare profession makes him a member of the Church , so that the Papists and they agree , and the very same arguments which the Papists bring as you may see in Synopsis Papismi , 1. Q. & Bellarm. c. 7. lib. 3. &c. the same the Presbyterians bring of the first generall controversie , as you may see in Mr. Rutherford , lib. 2. pag. 240.251 . and Mr. Bayley above mentioned , which I have answered in ch . 5. lib. 1. and so Mr. Hooker , and Mr. Cotton hath at large , and they have saved me the more labour . But we disagree from them in that we affirm true members of the Church are onely such as are visible Saints , i. e. that appear to us so to bee , which is sufficiently proved in this Treatise , both in the 1 & 2 booke . Illa columba , unica , pudica , casta , sponsa , non intelligitur nisi bonis , justis , sanctis , sayes Augustin , The Dove , &c. i. e. the Spouse , the Church is understood of those that are faithfull righteous , and holy , therefore it is not true to say wicked ones , &c. so they have but a profession are true members of the Church . This is witnessed by the bloud of martyrs too ; for one of the Articles against John Husse , when he was condemned in the Councel of Constance was this assertion of his , that the Church are the number of the faithfull , and none else are true members , Fox 610. Artic. 8. So Richard Feurus , a French Martyr , affirmed that the Congregation of Christ consisted in Saints called , and such as seem to be elected ones , Fox , p. 912. col . 1. For this truth , eminent Ridly and Latimer , laid their lives at stake , ( as well as for other things ) Fox , 1562. col . whilest they affirmed the Church of Christ to be made up of living stones , such as are so inward and in heart , and not that it is enough to be so in name and profession , Repons . ad Artic. Antonii , 7. Wherefore knock down this Popish tenet too , which is guilty of the precious bloud of blessed Martyrs . But 5. Papists and Presbyterians are too much akin too against the true form of the Church of Christ ; yea both parts of the Form , viz. segregation and aggregation , as is ch . 6. lib. 1. or calling out and then in , out of Babylon into Zion . I. Out of Babylon , Rev. 18.4 . 2 Cor. 6.16 , 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; separate , ( as such who are select ) and depart out of the midst of them , Act. 19.8 , 9. For this the Papists account Protestants to be Hereticks and Schismaticks , Bellarm : de Eccles. cap. 9. & 10. lib. 4. saying , they are fallen away from the Church , So doe the Presbyterians succeed them in the same language and invective against us ; saying that we are Schismaticks , Hereticks , Separatists , and the like , and that wee have fallen from the Church , meaning a declining from their Antichristian discipline and orders ; and saying , that we separate from the true Church of England , &c. now this is ex falso supposito , false , for they cannot prove , ( nor any alive ) a National Church of Gospel institution ; and till that be done we dare boldly recriminate , and can easily demonstrate them to be but in Babylon ; but whereas they object our gathering Churches , is not out of Infidels , but of men already converted , and so it is without warrant or example of the Word , and is a gathering Churches out of Churches : Grant it were so , did not John Baptist , Christ himself , yea and after him his Apostles ? did not all of them goe about and gather Christian Churches out of the Jewish Church ? particular Churches out of Nationall ; and may we not call out of Babylon ? and gather out from Antichristian Churches then ? Yes , doubtlesse , without the guilt of Schism , Heresie , or the like ; unlesse it be from the sentence of such as Tertullus , who was the Jews Advocate against Paul , Act. 25.5 . and charged him for a pestilent fellow , a mover of sedition , &c. yea a heretick , vers . 14. &c. and so doe the Presbyterians ( we thank them ) deal with us , and so do their advocates and Atturneys . But we shall answer them as the P●otestants did the Papists , vide Zanchy in Hosea , 2.8 , 9. Nos rediimus ad priorem maritum , desertis fornicatoribus , i. e. idolis , & deserta etiam lena , i. e. Ecclesia eorum , &c. This is a commendable , and a commanded separation , to goe out of false ways and worship , and to return to our first husband again , to doe the duty of a good wife , to leave that lustfull Bawd and beast , with all her Idol-worship and humane invention , and to disclaim those Popish Babylonian garments , and golden wedges , which false worshippers serve for ( panis & vinum , lana & linum , ) the tithes , and fatlings of the flocks : and now to return and cleave close to our first husband , viz. Christ , as the Churches found him to be to them in primitive times ( at first ) that so we may finde him in love and presence with us ; Oh this is a sweet and happy separation ! so shall blessings be upon their heads , Deut. 33.16 . else judgements , Hosea , 7.8 . But for the second part , 2. In , into Zion , a visible aggregation or gathering together into one Body , which makes up the Form , as ch . 7. lib. 1. Forma Ecclesiae est unio , this onenesse is twofold , 1. of the members with the head , and 2. one with another ; As the Commonwealth is formed from the peace and tranquillity which the Subjects have by union with the Governnours , and then by their union one with another . The union of the members with ( the Head ) Christ is 1 Joh. 1.3.7 . a communion with Christ , whereby every member receives influence and virtue from Christ ( the head ) Heb. 2.17 . This union is threefold , either of his substance , or office , or influence . 1. The Saints ( his members ) are in union with Christ their Head in substance , in himself : Ex convenientia essentiae , & identitate carnis Christi cum nostra , &c. whence all communion flowes between Christ and them ; therefore it is necessary this Head be both God and man , and it behoved him to be like unto us , Heb. 2. for all our comforts come from him as God , through him as man. * 2. Furthermore , the members ( Saints ) have union with Christ their Head in his offices of King , Priest and Prophet , ( quadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) whence they are all called Kings , and called Priests , and called Prophets , by participation of these threefold gifts of Christ , or of Christ in these threefold offices ▪ and also by a certain semblance and analogy , for they as Priests offer themselves to God , Rom. 12.1 . as living sacrifices , mortifying and slaying the flesh , binding it to the Altar , and offering the calves of their lips , and the like , 1 Pet. 2.9 . all this by virtue from Christ ; and so they are Prophets , to teach , instruct , comfort , confesse Christ before the world , and the like ; being enabled by union with the Head Christ , thus saith Vrsin in 's Catech. Q. 32. & 3. As Kings , they rule over their lusts , and reign over their own flesh , and by faith overcome the world , Joh. 16.33 . 1 Joh. 5.4 and all this by virtue of Union with Christ their Head , Mat. 19.18 . 1 Cor. 6.2 . But then , 3. The members have union with Christ their Head in his virtues and excellencies , and spirituall properties of righteousnesse and holinesse , light and love , and whatsoever is excellent in life or grace , Joh. 15.5.7 . And in all these are the Saints ( the members ) in Union with Christ ( their Head ) ; which Union can't be in false Churches , that have other lords to reign over them , or between the members of such heads of brasse or iron , as the Papists and Presbyterians strike out for together ; but they both fall short of , and fall out with us for , this form . 2. Union of members one with another , ( which depends upon the union of the members with the Head Christ ) as before . Now this Union consists not then in the Form , or outward ceremonies or rites , but in the Spirit ( quo cum capite & inter se membra omnia uniuntur ) now although they are not all one in some forms , yet being all one in spirit , every member by one and the same spirit , 1 Cor. 12.4 , 5 , 6 , &c. distributes and dispences according to his divers gifts ( suavissima Symmetria ) in a most sweet and orderly symmetry and decorum , to serve the head , to serve one another , and to serve the whole . Now although we grant that the Presbyterians have a form ( yet not this form of the Church ) and so have the Papists , Bellarm. cap. 9. a form like this , but ( simile non est idem ) not the same . For as a dead carkasse that wears the garment of a living man is not a living man , though he look never so like him : so the false Church though they are in union and love , and linck'd together , and ever so alike the form of a true Church of Christ ; yet they are not the true Churches . It is one mark which the Papist makes of his Romish Harlot , for the true Spouse , viz. their unity ; vide Synopsis Papismi 2. Controv. Q. 3. Now know that their forme consists in uniformity , but ours in unanimity ; so the Presbyterians in their unity of the forme , but we say it is to be in the unity of the Spirit . For as Mr. Bradford said ( Fox p. 1622. col . 1. ) the Idolatrous Israelites were one in their sinfull way , and might have pretended to uniformity , were that the argument of a true Church or worship . ( See Latimer epist. ad Dr. Bainton . ) So Roger Holland : Fox 20●0 . col . 2. What is the unity of the Antichristian Church but idolatry ? suspicion ? tradition ? commandments of men ? and to persecute the poor people of God , that can't in conscience be one with them ? And to this we subscribe , and shall say with Helvetia Harm . sect . 10. p. 306 chap. 17. the Church is a company of faithfull , gathered out of the world , separated from false worships , and in communion together , by one spirit . And Bohemia , ch . 8. Harm . 316. that whosoever hath not the Spirit of faith and true love , is but a dead member , and with Auspurg . Harm . sect . 10. p. 320. that saies true unity is not to agree on traditions or such doctrines ; but all to agree in the doctrine of the Gospell and truths of Christ. Add Helvetia chap. 27. p. 499. that the Church is one , and the members all one , and agree in one , though there be diversity of rites , and thereupon they may differ , yet they are one in faith , and in the Spirit . O that all our Churches would minde this more , and the Antichristian form ( of fleshly and outward rites and formes ) lesse . 6. Presbyterians and Papists are too nigh one another in the Foundation which they lay for the Lords house , being both sandy ; for see the Papists they will have Peter the Foundation of the Church , and so the Pope as his Successor : but since this hath been ( to use Mr. Hookers own words ) hissed out of doors , and cast to the dunghill , arises another Doctrine , which is it that the Presbyterians hold , viz. that the profession ( as Mr. Hudson hath it ) of Christ is the foundation , or confession of faith , as many of them have disputed it with me , & vide Trap in Mat. 16.18 . But we differing from both , deny the Doctrines of both , and do with the Apostle disclaim all other foundations ( whither persons or confessions ) but Christ Jesus , 1 Cor. 3.11 . which is a rock and will hold ; chap. 4. lib. 1. and so we answer with the Protestants against the Papists in Synopsis Papismi 2. controv . Q. 1. 7. Presbyterians and Papists are too nigh one another , in laying their foundation by persecution , both with carrying on their discipline , and branding such as differ from them for Hereticks , Schismaticks , factious and seditious spirits , persons not fit to live , and of late , some three years since , would needs have a Petition ( the Presbyterians were so bitter ) against al that would not be Presbyterians , i. e. really or dissemblingly so ) that they might have no indulgence ( which is their own language ) ; so that the Presbyterian would hear of no other thing , but tyranny and cruelty to the Independent , or indifferent brother ( non sequens ecclesiam sed persequens ) Now we declare against them both , whilest we affirm the Word and Spirit the weapons of our warfare ( in chap. 2. of this Book ) and say ( meerly for judgement ) no man must be so persecuted , Tit. 3.10 . 2 Tim. 2.25.26 . but with all gentlenesse and meeknesse instruct ●pposers , if God peradventure will give them repentance to acknowledge the truth . Wherefore the Lord will powre his viall on that bloudy Antichristian spirit of persecution and Popery , yet among us ! 8. The Presbyterians and Papists agree about the subject of the keys , i. e. power of opening and shutting , Mat. 16.18 , 20. which power the Papists say is the Prelates , Rhemist . 1 Cor. 5. sect . 2. Bellarm. lib. 1. de clericis , cap. 7. and as the Jesuites apply it to their Clergy , whence they have their name Clergie , or Key-bearers . So the Presbyterians do to their Classes ; see but Mr. Rutherfords ninth Argument for a Presbyte●iall Church , taken out of Mat. 16. That is the Church ( saith he ) to whom the keyes are given , but the keyes were given only to a classicall Church there . And furthermore , lib. 2. p. 9. he saith , the keyes were given to Peter , as representing the Church-guides , viz. officers Ministers , as the first subject of the keyes , which is the same in nature with the Iesuites and Papists , & not a pin to choose between them . Of this judgement , Vindiciae clavium proves the Presbyterians too . So the Jus divinum regim . eccles . p. 108 , 109. But we differing from both do affirm the Church of Christ , the congregation of beleevers to be the first subject of the keyes , which Mr. Parker , and the Parisian Schoole grants , which Cotton in his keyes , p. 40 , 41 , 42 , 43 , 44. sufficiently proves : so Philips answer to Lamb , p. 150. and Augustine on Mat. 16. saies Peter received the keyes not in his own name , but in the Churches , and Christ gave the Churches the keyes as the first subject , so the Church in Peter received the keyes , for all the Church is built on a rock , ejusdem est instituere & destituere . So saith Fulk on 1 Cor. 5. sect . 3. against the Rhemists . So saies Walter Brute who lived in Richard the second 's daies out of Joh. 20 . 2● . argues thus ( in Fox , p. 492. ) To whom the Holy Ghost is given , to them is given the keyes , or power of binding and losing ; but to the whole Church of beleevers is the Holy Ghost given . So saith the Bohemians Confess . Harm Sect. 10. p. 335. c. 14. which power is committed to the Church of Christ. Wherefore throw down this Popery ( for shame sirs ) which makes Prelates or Classes the first subject of the keyes . 9. The Presbyterians agree with the Papists about Assemblies and Synods or the like ; severall waies , in all which we dissent from them both . 1. Concerning the necessity of them ; the Papists say there is a necessity of them , and they can't be without councels . Bellarm. de concil . lib. 1. cap ▪ 11. the Presbyterians also plead for a necessity of Synods , and assemblies , out of Act. 15. Whilest we assert no necessity , but an usefulnesse of them ; orderly called together , having a consultative power , and being a wholesome means to prevent evils , and provide good for the Church , as the Protes●ants answered the Papists ; so Whittaker de Concil . p. 23. saies they are not necessary . 2. Concerning the calling ; the Papists will have them called by the Pope , Bellarm. lib. 1. de concil . cap 12. Presbyterians by the Civill powers , Princes and Magistrates ; but we dissent from both of them ( and others too ) when we assert it to be properly the Churches power to call and convent Synods or Assemblies , as Dell saith in 's Way of peace , p. 77. The world can't call Councels of the Church , no more then the Church can call the Councels of the world being dist●n●t from each ; but all the Churches , Synods , or Assemblies must have their power and authority from the Church ; who hath power to call out , and to call in , at their occasion : but of this in the next Book which is to come of the totum organicum . 3. Concerning the persons , the Councell or Synod must consist of ; the Papists say , the Prelates only must have the deciding and determinating voice ; although they grant others , Priests and learned ones may discusse and consult . So Eckius loc . de concil . Bellarm. de concil . lib. 1. cap. 14. The Presbyterians also say the Clergie have the right of deciding and determining ; and that the Synod consists of such persons as are sent for and appointed or nominated by the supreme Magistrate , but we dissent from both in this , for that we affirm with Parker de polit . eccles lib. 3. c 8. the persons that are fitted for the work are to be appointed , nominated , and impowered by the Church without the Popish distinction of Laity and Clergie , ( for that in Act. 15. it consisted of brethren as well as elders , ( so Mr. Dell in 's Way of peace , p. 82 , 84. declares at large ) and that they be chosen out of the Churches , and not out of the world or parishes ; and that without respect of persons , every brother ( as well Lay-men ( so called ) as Clergie ) must have a like liberty to conferre , consult , and to conclude , ( aequali auxilio & consilio ) In this we agree with the Protestants against the Papists ( Synop. Papism . 3. contr . Q. 3. ) who say our opinion is grounded upon truth and Scripture , in that we say not only Bishops but Pastors , not only them but Lay-men ought to have concluding voices in Councell ; and that rather the discussing pertaineth to the learned Divines , and the concluding to the whole , Tit. 3.13 . So Zenas the Lawyer was in Fellow-commission with Apollos the Preacher . Act. 15.22 . And Augustine saith , that seeing the judiciall power of the keyes is committed to the whole Church , therefore all sorts ought to be entertained in Councels . Thus Nilus , lib. 2. de primat . saies , for the Greek Churches , ( speaking of their Acts and Councels ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : they made a common inquiry for the consent of all sorts in matters common and belonging to all . But I purpose to speak fully to this in the next Book , wherein we shall ( I doubt not but ) demonstrate easily to all men ; that our Assemblies , and Synods hitherto have done more hurt then good ; and have usurped their authority , which have been called by Pope , or Civill powers , and acted for them , and have consisted altogether of Clergie , setting rules , lawes , and directions for the Church , &c. We may affirm with honest , Nazianzen that he never saw good end of such Councels ; and that he resolved never to came at them more . 4. They agree in the authority of them . For the Papists say , that Councels may determine by their own absolute authority ; and have a decretall power , Bell. lib. 2. de concil . cap. 12. which all men are bound up unto . And the Presbyterians say , that Synods have a protestatem juridicam to decree , determine , give their sense or sentence , which is binding . And Mr. Rutherford p. 210 , 212. argues for it hotly , that the Assemblies decrees lay a tye and bond upon the Churches , p. 212. and his arguments from that Assembly in Act. 15. are the same which that Jesuite Bel●armine brings , de concil . 118. and are answered by the Protestant Divines long since ; and of late by Mr. Hooker in 's Survey , part . 4. ch . 1. and by Mr. Cotton , Mr. Bartlet ch . 2. with many others . And eminent Whittaker de concil . p. 19. tels us plainly that they have no power of framing rules , orders , or articles to binde the conscience : whilest we say the Apostles themselves did not determine any thing without the Word of God ; for James alledged Scripture ; and all that any Synods can do is by the Word of God to set down and dogmatize their judgements ; but they have no power at all to impose Canons or conclusions upon the Churches . For as honest old Latimer answered Bishop White ( Fox p. 1762. ) they were not to judge as they thought in themselves , but secundum legem dei , as it was in the Word , And this the Protestants bear witnesse against the Jesuites and Papists , Synops. papis . 3. Contr. Q. 7. as we do against the Presbyterians . But besides all this wherein they agree ; I might insist on more particulars ( but that I should be too large ) under this 9th head ; wherein they are too nigh one another ; as in that they have ( they say ) power infligendi censuras , of condemning , punishing , censuring , or the like , which we deny even from the Presbyterians own grant , viz. that the power of a Synod is accumulative , but not privative , now it would be privative to take this power from the Church ; as to excommunicate , censure , or the like . Sed jud●cium conciliorum est suasionis non coactionis . Besides they are too like one another , in urging all to bel●eve , and by a blinde obedience to submit to the Decrees of Synods , ( as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infallible breathings of the spirit ) as most certain and sound : to which Whittaker answered , de concil . p 262 , 263. and saies the very ultimate determination and judgement of a Synod may be false p. 231. and that those dec●ees or determinations of theirs may and must be questioned p. 283. again ; and examined by the Word as the 〈◊〉 did Act 17.11 . Search the Scriptures whether those th●ngs were so or no , that the Apostles said : and we say with that p●oto-martyr of Mary's daies , Mr Rogers , in Fox p. 1487. who affirm'd that a poor simple Lay-man , ( call him Cobler , Tinker , or what you will ) that brings the Word of God with him , is more to be credited , and obeyed then the whole Councell gathered together and determining on their own beads ▪ whose Canons Luther cals but hay and stu●ble , wh●ch is to be burnt up . ●ut to the last consideration ( as concerning discipline ) wherein they agree and are one , ( to mention no more now . ) 10. About officers , Ministers or the like ; as the Papists give the right and power of judgement to the Pope and Prelates , Bellarm. cap. 19. de concil . so the Presbyterians to the Officers and Ministers , Rutherford , p. 201. but although the Cle●gie men have usurped it to themselves solely and alone for many years together ; and assumed the right and power of judging , whether judging of Doctrines , persons , opinions , or the like ▪ excluding ordinary Christians , so that they could confidently declare against others , and pronounce others Hereticks , Sectaries , or the like ; but none them , though they were so ; yet we say , that this power is given to the Church , to take heed of false Prophets , so Mat. 10.7 . 1 Cor. 14. to try doctrines and persons , Rev. 2.2 . and to judge as Mr. Dell in 's Way of peace hath it clearly , p. 85 , 86. and that the Church hath power to judge of her Ministers , not the Ministers of the Church . Where●ore with unfeigned ejaculations for the fall of this Babylon , and the overthrow of these Popish tenets , I leave them to agr●e together ( if they will not be wise and face about to Zion , and joyn together against the beast and the whore , and trample under these Babylonish garments ( whereby such Citizens are eminently and evidently known ) but I must tell them , that partaking of her sins , they will partake of her plagues ; without a comming out from her , i. e. her false waies , worship , and discipline , whilest the Lord will give his Zion-citizens victory over the beast , and over his image , and over his mark ▪ and over the number of his name ; holding the harps of God in their hands , singing the song of Moses and the Lamb. but thus much for their alikenesse in discipline . They agree also in doctrine in many points , which I cannot orderly or properly in this place present to view ; only in some few for our purpose , with relation to ordinances and duties , that I shall offer to any serious eye . As , 1. Concerning the Scriptures , the Papists to keep off people from read●ng them , find fault continually with the vulgar translation : Rhem. praefat . sect . 6. and they say the Church by her authority makes them authentick , so Echius enchirid . loc . de authorit . eccles . Pigghius lib. 1. de Hierarch . Stapleton , lib. 9. doc . princip . cap. 1. So Canus , Bellarmine , &c. and they affirm the Scriptures to be most hard , difficult and obscure , Bell. de verbo dei lib. 3. c. 1. So saith Petrus a Soto , and Lindanus ; and further they affirm the Scriptures in their true sense are , as they are expounded by Fathers , Prelates , Councels , and so to be beleeved ; and that we must have recourse to them for answer and satisfaction , Rhem. praef . sect . 18. Bell. l. 3. de . scrip . cap. 3. and they say Scriptures are not absolutely necessary . So Petrus a Soto , & Tilmam . de verbo dei . error . 17. Bell. de verbo dei lib. 4. cap. 4. arg . 1. but besides them other things ( as traditions ) are necessary . Bell. cap. 3 , 4. So Andradius ex Tilmam . de verb. error . 2. Now under this Doctrine of theirs are severall grosse errors , which our Protestant Divines of old , yea in all ages some or other have impugned and ingaged against most of these errors , if not all , implicitely and obscurely , if not plainly and clearly ; are come up again under another cloak . And not only the Prelates of late , but some of the Presbyterians ( even now ) are too rigid and resolute to keep off poor people from the Scriptures ; fearing thereby that they would soon excell their teachers , and take their Pulpits from them . For how fearfull a thing it is to them of that judgement , to see such in Pulpits as have not had hands laid upon them , is obvious to every eye , O how they scree●h out for fear ! See this in that frothy namelesse Pamphlet of a lying Libeller ( and scandalous Philo-compos , that is much cryed up by that party for his voluble tongue ) It is entituled , a Tast of the Doctrine of the newly erected exercise at Tho. Apostles , in page 2. he saies , your setting up men of private places and particular callings , whose education and want of intention to the work of the Ministry , must needs bespeak want of qualification , whilest they unacquainted with the originall of the Scriptures ( which are emphaticall ) must needs see dark & obscure places , but by the light of our translation , which is but a dim and thick medium , &c. Their frequent manner is to fright people from the Scriptures by telling them they want the originall , and so stave them with this Popish trick . Others of them have affirmed that their Classes , Synods , or such like should deliver the authentick sense of the Scriptures , and adde their authority thereto , in which others should rest satisfied ; and they would have all to beleeve the Scriptures according to the interpretation of those whom they account orthodox , Fathers , Commentators , or the like ( and not others ) and look out for no further . About which I have been in the lists with many , and that it is not simply necessary to read them , hear them , know them , or the like , so they do but hear and beleeve what the Ministers tell them , what need they more ? and that other things besides what are in the Scriptures are necessary ; and pretending the difficulty and danger of medling with hard places of Scriptures , they telling them they are obscure and not to be ventured on , as the Revelation and the like , keep off many poor souls , who stand ( in ignorance ) at a distance from them , and as Exod. 20.18 . the people removed from the mount , and stood afarre off , being afraid : so doe they that are so terrified by these thundrings that they hear . But we do dissent from them both , in these things ; whilest we assent to the Protestants of old , that the vulgar translation of Scriptures is necessary , and sufficient ( in matters of faith ) for knowledge , which Lambert argues for ( Fox . p. 1116. col . 1. ) and Chrysostome , for when he cals all people to study the Scriptures in their own language , Homil. 9. epist. ad Coloss. and therefore he himself translated the Bible into the Armenian tongue . Hierome into the Dalmatick . Methodius into the Sclavonian , Nelphilas into the Gothick : yea saies Theodoret Serm. 5. de Graecor . affect . for this end were Conversi erant libri Hebraici in omnes linguas , were the Hebrew turn'd into all languages , that every one might search the Scriptures , Joh. 5. ●9 . though they understand not the originall . We also say , we beleeve not Scriptures authentick , because men , Councels , Synods tell us so , but because the Spirit tels us so ; and 't is the Spirit must adde his authority to the Scriptures , and tell us they be true , and interpret them to us , and lead us into the genuine sense and sound truthes of them , without which all the Exposition of Fathers or writers in the world should not satisfie us ; And we say further that we should sin against our consciences , to sit down content with the Exposition of others ( counted ever so orthodox ) without seeking further and fuller . For the way of the righteous shineth more and more to the perfect day , Prov. 4.18 . Et veniente perfecto evacuatur imperfectum , 1 Cor. 13.10 . Now every man is bound to beleeve the Scriptures ( as Fulk saith 2 Gal. 6 and Whit. Quest. 3. cap. 1. de Scripturis ) without the approbation of the Church , Synod , or Councell to declare them ; neither do we beleeve them because men say it is so , but because the Spirit saith it is so , who is the judge and witnesse ; 1 Joh. 5.7 . to testifie of Christ , Joh. 15.16 . to reveal the deep things of God , 1 Cor. 2.10 , 12. Esay 1.7 . to teach the faithfull , Joh. 19.26 . I remember Dr. Whit. hath an argument for this , thus , That only hath the power to give the sense of the Scriptures which doth beget in us faith ; but the Spirit only by the Scriptures is able to beget in us faith , Rom. 10.17 . Ergo , the Spirit of God is to be our interpreter of the Scriptures : wherefore if Pope , Prelates , Synods , Classes , Father , Presbyter , or any other give us the sense of Scripture , and that thence our faith ariseth of the Scripture understood ; why then our faith must needs be built upon that Popes , Prelates , Synods , Classes , Fathers , or Presbyters sense . And another argument the Protestants fetch against the Papists , which serves us , is , that the Scriptures cannot be interpreted but by the same Spirit wherewith they were written , 1 Cor. 2.11 . For who knoweth the minde of God save the Spirit of God ? And 1 Joh. 2.27 . You have the anointing , and you need not that any man teach you , &c. because as Augustine saith , Magister est omnium qui habitat in nobis omnibus , &c. We are all fellow-scholars ( saies he ) we are not your teacher , but he is teacher and master of us all who dwelleth in us all , &c. We further affirm with the former Protestants , that the Scriptures are necessary to be known by all the people of God ; the reading , hearing , and understanding of them begetting faith ; and that it is not enough to hear the Minister preach , for the Bereans searched the Scriptures , Act. 17.11 . Joh. 5.39 . 2 Tim. 3.15.17 . Whereas some say , it is enough to have what the Minister or Presbyter gives ; it puts me in minde of Mr. Bradford's answer to one Willerton ( Fox 1612. ) who told him that people ought to learn at the Priests hands , Aye ! ( saith he ) why then ( saith he ) you will learn the people to preferre a Barabbas before Christ , and to crucifie Christ , for so the people learn'd it of the Priests . Moreover we declare that all things necessary to the esse & bene esse of a soul , are expressed in the Scriptures , or included in them , and concluded out of them ; whether concerning faith or life ; and that nothing absolutely necessary is to be found besides the Scriptures , Joh. 20.31 . 2. Tim. 3 16. whether for teaching , improving , correcting , or instructing . So that we overthrow the necessity of all traditions , rites , forms , or the like here , whether praeter or contra Scriptura . For as Augustin hath it , qui praetergreditur fidei regulam , ( i. e. Scripturam ) non incedit in via , sed recedit a via , He that goeth beside the Scriptures , goes not in but from the way : this truth hath been attested and sealed to by the bloud of many Martyrs , Dr. Taylor , Fox . p. 1522. col . 2. Holy Bradford , 1626. col . 1. and that valiant souldier of Christ , and stout Champion Mr. Hawkes Martyr , p. 1586. col . 2. saith , Is not the Scripture sufficient for my salvation ? yea , saies one of Bonners Chaplains , but not for your instruction . Ah! saith he , then God send me the salvation and you the instruction . Now let us not be mistaken , though we say all necessary is in the Scriptures , yet we deny not but there may be some use ( for orders sake ) of rites and formes ; but not to be forced , knowing nothing necessary to salvation that is not in the Scripture , Deut. 12.32 . Rev. 22.18 . Mat. 15.3 . Act. 20.27 . & 26.22 . seeing the Scriptures are the rule and measure of faith , they must not come short of the measured , ( viz. faith ) for all things necessary to faith must needs be contained therein . But , Lastly , the Scriptures are not so obscure , and dark , or undiscoverable as they would insinuate and urge upon poor people . For as Prosper saith , Parvuli , magni , fortes , infirmi , habent in Scripturis unde alantur & satientur , No age so young , no wit so small , which Scripture doth not fit , There 's milk for babes , and yet withall , there 's meat for stronger wit. So Prov. 9.35 . yea the Revelation , chap. 5.5 . is a Book opened , and as Augustine hath it De doctrin . Christian. lib. 2. c. 9. In iis quae aperte in Scripturis posita sunt , inveniuntur ea omnia quae fidem continent moresque vivendi : in plain and easie places of Scripture , all things necessary to faith and manners are manifest . Nay the Councell of Toletan . 5. c. 16. decreed the Apocalypse to be preached by every Minister from Easter to Whit-suntide ; so that they strictly enjoyning it , accounted not this book of Revelation , it seems , so hard as men would perswade us to in our daies ; whereby they forbear to read , preach , or expound it ; but if it be hid , it is hid to them that are lost , 2 Cor. 4.3 . It is sent especially to the Churches , and is to be taken and opened by them . But thus far for the first generall Doctrine , wherein Papists and Presbyterians are too near one another ; and we are farre off from both , even out of the sight almost . 2. They are something alike in their Doctrine about Baptisme both with relation to the Ordinance , the subjects , forms , and effects of it . As first in imposing an absolute necessity upon it . Papists say , it is simply necessary to salvation , Concil . Tri●dent . sess 7 can 7. Bell. lib. 6. de Baptism . cap. 4. such a necessity ( or nigh unto it ) do those hold who baptize the babes of all sorts put upon it ; and the very argument of the Rhemists , on Joh. 3.5 . and the Jesuites , Bell. ibid. have they often urged to me , viz. Vnlesse a man be born of water , and the Spirit he cannot enter into the Kingdome of God. And I have heard some of them severely inveigh against such as neglected to bring their children , and to baptize them by such a time for fear a childe should die unbaptized , and the Parents for their neglect be under the judgements and wrath of God. But we differ from them whilest we decline that necessity of Baptisme to Children ; and whilest we affirm with such as were ever held orthodox in judgement amongst men , ( vide Synops. 12. contro . q. 3. ) that the Children of the faithfull that are holy , are holy before they are baptized , 1 Cor. 7.14 . And this truth is attested by Richard Woodman , a holy Martyr , Fox p. 1994. who saith , I read in Scripture , he that beleeveth not shall be condemn'd , but no Sc●ipture saith , he which is not baptized shall be damned , neither dare I say so for all the goods under heaven In the Greek Church Nazianzen saies ( in sanctum la●acrum ) their usuall time of Baptisme were but in feast of Pasch. and Pentecost , which would not have been so seldome , if the want of Baptisme had been so dangerous to Infants . We deny not the ordinance , but that there is much Popery peeached up , and pleaded for , and practised in their ordinance of sprinkling Infants , all discerning men see and are ashamed of , and cry out upon it as unsufferable and too impudent , and as having too much of the whores forehead in it . Furthermore , although the veriest Jesuite do grant the positive necessity of baptizing babes to be grounded upon tradition , and not upon Scripture , Bell. lib. 4. de Ver. and so to baptize them at a Font in the Name of the Father , Son , and holy Ghost : yet how many imitate them therein ? and how hot the Presbyterians are for this positive necessity and order ? it is obvious to every eye . As for the forme , whether in the Name of Jesus Christ ? or of the Father , Son , and holy Ghost ? this hath been a doubt of long standing , and this did cause Novatus to disowne the Church of Carthage , for that this form of Father , Son , and holy Ghost , and necessary baptizing of Infants were brought in ; and he and Cyprian were at great oddes about this order , Anno. 240. whilest Novatus very earnestly pleads for it , as the practise of Christ's Churches in primitive times , and all along the Apostles daies to that hour , viz. To baptize in the Name of the Lord Jesus , the Head of his Church . After that in Anno 400. was great contention about it , but I leave this to further light and liberty , only affirm with all the Protestants who are engaged against the Papists about the form ( Synops. 12. Controv. Q. 3. ) that the name is taken for the virtue , power , and authority , Act. 3. and so doubtlesse the Apostles baptized in the Name of Jesus Christ , and healed in his name , and preached in his name only . Beda , Act. 10. Jussit eos in nomine Jesu Christi baptizari . But I know no necessity of a Font , nor of sprinkling , more then of dipping ; nor any positive necessity of baptizing Infants , ( who are soonest drowned ) but that these be left to light and liberty of conscience , as things left either doubtfull or indifferent in Scripture ( without positive precept ) and I am perswaded for that purpose , that every one may do as he is fully perswaded . As for Infants the Papists make it a ground of their Baptisme , that they have the habit of faith in themselves , and so partly by their own faith , and partly by the faith of others , they are to be baptized , Bellarm. lib. 1. de baptis . cap. 11. So say our Ministers , they have the habit of faith , though not the act ; and by the faith of the Parents with that , they are to be brought to baptisme : but we say with the Protestants against the Papists , that Infants have not true justifying faith ( which is alwaies actuall , Gal. 5 6. ) in themselves , nor yet are profited by the faith of others , for Scripture saith , Rom. 1.17 . The just shall live by faith , i. e. his own particular faith ; and beleeve and be baptized : not , let others beleeve for you , for then it were as well that others were baptized for you : but this will be enter'd at large ( I hope in the next part , 3. lib. of the body organicall ) Tertul●ian speaking of Infants , saies , Fiant Christiani , cum Christum n●sse potuerint : Let them be made Christ●ans ( and baptized into the faith ) when they be able to know Christ , ( Et per fidem est cognitio Christi ) and that is by faith . Wherefore we say that children as children have no right to Baptisme , and then secondly , that parents ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as parents can't give them a right thereto ; and seeing Baptisme is the ordinance of initiation , or entrance into the Church of Christ , it is wonderfull to see how sudden some are to null the very nature of that ordinance . But lastly , they and the Papists are too nigh one another in the effects which they say such a Baptisme produces in children . The Papists affirm that Baptisme takes away originall sin , in Concil . Trident. Sess. 5. Decret . de origin . Peccat . and in Infants newly baptized there is no mortall sin ; Rhemists 1 Joh. 1. Sect. 5. So have some Ministers hotly pursued this benefit of baptisme : viz. that baptisme wipes away sins going before : whilest we dissent , and deny this Jesuiticall doctrine , applying this to be the effect of Christ's baptisme ▪ ( which none but Christ himself can baptize with ) Joh. 1.33 . M●t. 3.11 . viz. the holy Ghost , in a spirituall washing our hearts and consciences with the warm bloud of Christ , whereof baptisme is a sign ( if not a seal ) and in this we have declared our judgement before to be different from the Anabaptists , that attribute so much to the form and element as makes it an Idoll . But to conclude this , it is in baptisme as it was in the pool of Bethsaida , if the Spirit move on the face of the waters , there is a heal●ng , else none . 3. There is too much alliance between them in that Ordinance of the Lords Supper , ( so called ) I shall instance briefly ( for I have been too long in this chapter ) in some few particulars . The Papists make it no more then a preservative against sin , Bel. lib. 4. de Sacra : cap : 17. and would have confession and absolution of sinnes to qualifie for this ordinance , Concil . Trident. Sess. Can. 11. and that none are prepared but such as are absolved , and then that all may come ; but that they must be sure to come fasting to it , and eat nothing before all , that day , Concil . Constant. Sess. 13. Bell. lib. 3. de Eucharist . cap. 22. ratian . 4. and then they would have every Communicant highly adore ( even cultu latreiae ) and worship the Host , &c. who doth not , is to be accursed , Trident. Concil . Sess. 13. can . 6. And they say even reprobates that receive the Sacrament , receive the very body and bloud of Christ , Rhem. 1 Cor. 11. Sect. 16. Now although our Ministers ( I speak of the violentest Presbyterians ) do not altogether agree with them in these particulars , yet they are not far from them . 1. For preparation how earnestly doe they presse men to Confession of sins , sorrowes , legall repentance and the like , and bid the people to prepare themselves ? whilest we say the preparations of the heart are of the Lord , Prov. 10.1 . Psal. 10.17 . Et opera sunt secundum principium a quo sunt ; and they are good as they are of grace ; our preparation is to be from Christ in us our wisdome , righteousnesse , sanctification ; we hold with the Orthodox Protestants against the Hetero-dox Papists , Opinionists and Jesuites , that we must have a lively faith who come to this Ordinance , but it is to be the faith of the Son of God , Gal. 2.20 . and that we must have true Evangelical repentance , ( which is for sin as sin ) but this must be in Christ Jesus ; repent in Christ , believe in Christ , for Acts 5.31 , 32. Christ was exalted to give repentance for remission of sins . So that there is no preparation or qualification by any act of our own , but all by Christ in us , and grace teaching us to deny all ungodlinesse and wordly lusts , Titus 2.12 , 14. For as Mr. Rogers sayes in his right way to be saved , pag. 54. many mistake and are deceived , whilest they dote for a faith , and a repentance of their own make , and look for something to ground on in themselves ; they are like one that does not set a young tree , but lets it lye on the ground till he see what 't will bear , and then hee 'l put it in ; so is it with such as would see their works and their fruits first , and then would to the Ordinances and to Christ ; No! get into Christ , &c. and then see what fruits , and what works . This ordinance is a soveraign remedy for a troubled conscience , therefore be sure of faith , 1 Cor. 11.28 . 2 Cor. 13.5 . for according to your faith so be it : and this also Protestants ( in Synopsis ) affirm to be sufficient . But further whereas they make this ordinance of great use , to strengthen their faith , and preserve them against sin and temptations , it is true ; and yet we goe further , and affirm it more , viz. to give nourishment and growth to Christians too , to increase in faith , love , and grace , and is therefore to be often ; as one of the standing dishes in the Church to be often renewed ; as a daily dyet , Acts 2.42 , 46. therefore are there such elements , as signifie to refresh , cherish , quicken , strengthen , sustaine , and nourish , and satisfie , Joh. 4.14 . & 7.37 . How many ( in the next place ) put themselves and others upon fasting that day before they receive , and still retain this Popish invention , which we account a meere foppery ; for any man may eat if he will before , as appears , 1 Cor. 11.34 . if any be hungry let him eat at home ; and besides we know Christ and his Disciples partaked of this Ordinance together presently after they had eaten at supper . But whereas the Presbyterians take all to it , that have those legal qualifications before hinted , we cannot but declare against it as disorderly and unwarrantable , as we have proved in the first book before , and we wonder in what one Scripture they can finde that ever any out of Church-fellowship did take it or durst give it , grant they were ever so holy Christians and Disciples , yet they were not to sit down at this Table , till in Gospel-fellowship together , and in Christs Church-way : For Christ had 70 Disciples , as professors of Christ , and Preachers too , Luke 10.1 . besides his twelve , yet none but his twelve in fellowship with him , distinct from the world and in communion together by themselves that sat down with him at this Ordinance , and read Acts 2.42 . Acts 20.7 . 1 Cor. 11.18 , 23 , 24 , &c. or any other Scripture about it , and you shall finde that never any had it but the Churches , thus in fellowship ; and that it was left by Christ in the Church , for the Church , and for none else that are without , as I not long since proved out of Luke 14.23 . where we finde the Lords commission to his servants is to call and bring the hungry , needy , lame , blinde , poore , into his house , ( his Church , Ephes. 2. ult . ) where the feast is , viz. Christ , &c. dished out in his Ordinances in special manner , and there the bread , verse 15. is , viz. this Ordinance of the Lords Supper ; so that we have no order to carry it out of the house to them without , ( for then none as in verse 18 , 19 , 20. would have excused , but any covetous , voluptuous , carnal , drunkard , epicure , sinner will be glad of it so ) but our order is to call them first into the house , and bring into the Church , and then give them these Ordinances , which are confirming , Matth. 6.7 . 2 Cor. 6.16 , 17. Jer. 15.19 . Ezek. 22.26 . which twenty and twenty Scriptures more doe prove ; this is a truth , maugre that malicious and spurious frog-like froth , which appears in the Pamphlet entituled , a Tast of the Doctrine of Thomas Apostles : against this infallible truth which will live when that lies ( where it best agrees ) in dung ; penned by a furious-pated Jesuitick Presbyter : ( if not worse ) hard by , and wel known for scandall and malignancy which hath outed him elsewhere ; but I wish that he or any of his adherents would bring their works to light as we doe , else we must condemne them , John 3.19 , 20. as say they are deceivers and false-teachers ; For they do what , they have neither precept nor practise for , nor one Scripture to warrant ; and I instance in this , of their giving the Lords Supper contrary to all rule , and Religion , yea reason it self ; And we say that they are none of the Lords Ministers in that point that dare doe it . But furthermore , what a deal of folly do some of them learn the people ? to adore , ( and I think I may say Idolize ) the form , to fall down before it and to keep devoutly on their knees , and to sit , or kneel , or stand a distance from it , whilest they alone are at the table , unlesse they have others to wait on them . From all which we dissent , whilest we assert the people should sit up close to the table about , and about ; and draw nigh with hearts fixed , Psalm 57 , 7. upon the Lord by faith ; as much as may be in the manner of a feast , and as much as may be without outward veneration or adoration as to the form , but by faith full of inward ; For Christ's body visibly present among the brethren , his Disciples , was not , nor was it to be worshipped ; so now there is no necessity of it , nay there is a necessity of none of it , because it is not of faith , ( as the Protestants answer to the Papists , 13 Controv . Q. 9 ) Now what is not of faith is sin , Rom. 14.23 . and faith comes by hearing the Word ; but no where in the Word are ye taught to doe this , but to sit about it , and to receive ( by faith ) orderly and holily ; So that were it no offence to the Church , or to any of the conscientious brethren ; one might as lawfully receive it with their hat on as off , so he be a worshipper in spirit and truth , John 4.23 , 24. but we shall handle these ( if God see it good ) in the next book . Again , some of them have avouched every one to have had Christ that had this Sacrament , and have drunk and eat their own damnation : which is too Popish , for the Protestants protested against it , Synops : 13. Cont : Q. 10. so doe we , and say that unworthy receivers have made themselves guilty of judgement ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) thereby ; but they did not partake of Christ , for then they eat and drink Salvation ; for as holy Bradford answered Harpsfield , Fox 1615. Christs body is no dead carkasse , but he that receiveth it receiveth the Spirit , and that is not without grace . Moreover we differ from them in that we according to the pattern , Matth : 26.26 , 27. & Luke 22. set us , doe seek a distinct blessing to the distinct parts of the Ordinance , first to the head , according to the first institution ; Christ tooke the bread and blessed it , ( distinctly ) and then after that was done and delivered , after the same manner Christ tooke the cup and blessed it , i. e. distinctly , not both together , as the Papists now do ( and then give one for both ) ; and the first the Presbyterians and other Ministers do ; which we account an error in them , that should be reformed , and we differ from them in their cutting the bread , and so in distributing it , which destroyes the nature of an ordinance of breaking bread , Acts 2.42 , 46. Acts ▪ 20.7 . as it is properly called in Scripture ; seeing they who will have some of their humane inventions in it , and will be medling ( though not mending ) doe slice or cut it ready to be given about ; but this ordinance ( of mans make and mixture ) I confesse the poore people have had , and been gull'd with for many a year , whilest they are kept and continued in ignorance ( as to the Ordinance of Christ ) to the Ordinance of breaking bread , and scoffe at it , not knowing what it is : Thus the poore people ( as long as they are without ) are caged up under Antichristian darknesse and discipline . 4. The Presbyterians and Papists agree much about their Doctrine of works , which I shall instance in some particulars ; As first , of the necessity of good workes : The Papists say , that good workes are necessary to Salvation , not onely necessitate praesentiae , but efficientiae , as efficient causes together with faith , of our salvation . Bellarm : lib : 6. de justificat : cap : 7. The Presbyterians ( I mean the rigid amongst them ) have affirmed , and yet doe the like necessity of good workes , to qualifie us and prepare us for Christ , viz : repentance , tears , confession of sins , &c. But we dissent from both , and say with Mr. Rogers , in his Right way to be saved , pag : 54. there be no works of ours which prepare us for Christ ; and such as look for something to ground on in themselves , mistake grossely and are lost ; Like one that does not set the young tree , but lets it lye on the ground till he sees what fruits t will bear ( as we said before ) O no! but let it first be rooted and grounded and then you shall see what fruits ; so must you be grounded in Christ , and then bring forth fruits and workes from Christ : then your repentance is in Christ , Acts 5.31 , 32. your faith in Christ , Col : 2.20 . which is the work of God , John 6. Fac Christi opera , &c. sayes Bernard in Paschal : Serm : 2. Doe Christ's workes ; good workes we grant , but not as our owne , but as Christs , for as Augustine on John 15.5 . sayes , sive parum , sive mullum , sine illo fieri non potest , in Tract : 82. nothing little or much can be done without Christ , for Phil : 2.13 . & 4.13 . he worketh in you both to will and to doe : Est deus in nobis , agitante calescimus illo : and I can doe all things through Christ that strengtheneth me , sayes the Apostle ; and in this sense is that negative assertion of Dr. Twisse's , quod homo nihil boni facit nisi deus in illo efficiat ut faciat : Therefore we must not be puzzled and perplexed about works ( de nostro ) of our owne to fit us for Christ ; for whilest men think they must doe something themselves , or else they cannot be justified , and doe nothing for it , or in it , but onely believe , and whilest they think God cannot but approve of their workes and accept of their services , they run a great hazare with the Papists , 1 Sam. 16.7 . Psal. 62 9. and are with perplexible anxiety of spirit spying out for good works of their own make , whilest the Apostle sayes , Ephes : 2.10 . we are all his workmanship in Christ Jesus , and tels us plainly our new works arise from this new creation , for that no flesh might boast in his sight ; seeing Christ is not ours , ( therefore salvation is not ours ) by any act of ours but of God in us , and of grace teaching us , Tim. 2.12 , 13. within ; hence is vocation , 2 Tim. 1 ●9 . Sanctification , 2 Thes. 2.13 . faith , love , repentance , Rom. 2.4 every good woorke , Ezek. 36.27 . and everlasting life , Rom. 6.23 . all given by grace ▪ Therefore no good works of ours qualifie us for any of these , thus sayes Mr. Perkins , upon Galat. pag. 159. the Gospel offers and gives life freely without any condition of workes , and requires nothing but receiving . Object . Yes on condition of faith . Answ. Faith ( saith he ) is mentioned in the manner of a condition , but it is of free grace and the meer gift of God , as well as life eternall . So that Faith brings forth workes , but not workes faith ; for good workes ( sayes one ) followes Christ in us by faith , as the fruits of the tree follow the growing and grounding of it : a woman first is marryed then conceives , then brings forth , or else the children are illegitimate ; and so are those works illegitimate , which flow not from the conjunction and conception of Christ in the heart : but if they be before , wee may blush at the sight of them , and be ashamed of them , and cannot boast of any credit or comfort of them ; Opera sunt secundum principium a quo sunt ; and till Christ be in us , we say our best works are but dead workes , two wayes , 1. effectivè , as sin , 2. privativè , without grace or the Spirit of Gods working . But furthermore , in the formal cause of justification , the Papists affirm an inherent righteousnesse in us , to make compleat the formality of justification , Trident. concil . sess . 6. Can. 11. Rhemist . Rom. 2. Sect. 4. Bel. lib. 2. de justif cap. 3. many Clergy men ( unguibus & dentibus ) doe cry up an inherent righteousnesse too to make up compleat justification , which we deny and abhor , allowing the alone righteousnesse of Christ to justifie us before God , and fully able to doe it without any addition of ours , or any inherent qualification , as to that See Rom. 8.2 . Rom. 4.56 . Rom. 5.24 . 2 Cor. 5 . 21· Phil. 3.9 . for Christ's righteousnesse alone hath fulfilled the Law , which is ours by imputation for our justification , Rom. 8.4 . being absolutely justified , & by that Christ's righteousnesse alone ; as our good workes doe not justifie us any thing , so our evill workes doe not unjustifie us ; and so it is the weakest Saint is as absolutely righteous in the sight of God , and as fully justified ( in the righteousnesse of another ) as the strongest . And as most of the eminent Presbyterians are ( now come in to be ) one with us in this point , so some of the Popish speciall Champions upon a parley have laid down their arms , and doe join issue with us herein , as Pighius de fide & justifi● . Cont 2. p. 45. who grants that we have no other righteousnesse to rest upon then that which ( Christus imputat nobis sine operibus nostris ) Christ imputes to us without works , so Vatablus in Psalm . 18.23 . and the Author of Antidid●g . Coloniens . as Bell. confesses , &c. besides aboundance of famous writers , which prove it at large . Now lest I should be misconstrued by Criticks , know that we affirm an inherent righteousnesse wrought by the Spirit in all such as are justified by faith in Christ ; but we say that it is rather a sanctification ; or the fruit and effect of justification , then any wayes to be accounted of in justification ; which altogether consists in the righteousnesse of Christ which is ours by imputation . And to make this more distinct and clear , the imputative righteousnesse of Christ is taken into three parts , for besides his essential righteousnesse or personal , which we account not communicable to us ; yet there is first an habitual righteousnesse of Christ in our hearts , and 2. his actual righteousnesse in doing the Law , and 3. his passive in suffering the punishment , all which three are imputed to us ; But , 3. As the Jesuites and Papists of old ( to instance in Bellar. lib. 5. de Justif c. 5. initio ) were not ashamed to slander Protestants of old for enemies to the Law ; as that Moses with with his Decalogue they should say belonged not to them , and that they pleaded for Christian liberty from obedience and subjection to the Law : So now the red-hot spirited men and Ministers of our age , the rigid Presbyters pursue the same invectives against us , and in their Pulpits and Pamphlets exclaim against us for Antinomians , and would explode out the sweet doctrine of free grace as tending to libertinism , and that we are against the Law , and enemies to Moses , therefore Antinomians , &c. In which they with the Papists of old will be found to fight sometimes with their owne shadows of their own make , and at other times with God against grace . With their own shade , whilest our God will witnesse for us ( when they shall be ashamed ) Isa. 66.5 . that we deny not the Law , but that Christ came to fulfill it , Matth. 5.17 . for us , and in us , and we in Christ doe it and not deny it . Mr. Bolton speaks for us in his Bounds of true Christan freedome , pag. 74. when he sayes , wee are freed from the Law , ( the letter that killeth ) as given by Moses , and are tyed to the Law ( of life that quickneth ) as given by Christ , and from Christs hands , &c. we are free from Antinomianism then , unlesse Dr. Preston were one , who affirmed that the Law cannot convert ( on 's New Covenant , p. 347. ) and saies he , should I preach to you the ten Commandements again and again , it would be long enough ere you could keep them , therefore Gal. 3.2 . It is not by them , that thou wilt come to be a new creature , but by the Covenant of grace , Heb. 8.14 . that New Covenant made in Christ , that I must preach to sinners : So that those enemies that fight against this doctrine of free grace will be found fighters against God , and Christ , and the sweetest and safest doctrine of Salvation : so sayes Dr. Sibs in his Excellency of the Gospel above the Law , pag. 241. wherefore let us vindicate this doctrine sayes he , and not fear the reproaches of men : and to impose a period to this , hear what Mr. Gataker sayes in his Book called Gods Eye , &c. to the Reader , pag. 10. Note , sayes he , that men of learning and sound judgement , doe not cry out O Antinomianism ! upon the Doctrine of free grace , but doe acknowledge it . Though many do as the proud Pharisees , cry out away with him , he 's a friend to Publicans and sinners , and he sayes that Harlots and Adulterers shall inherit the Kingdome of God before them . 4. The Papists affirm and therefore preach and presse workes , duties , &c. for fear of hell , and for hope of heaven , Rhemist . on Heb. 11.26 . and on p. 4. Sect. 6. so many poore purblind Ministers would put the people on duties madly without fear or wit , so they be doing ; and urge these on the paines of Hell , for fear of damnation ; roaring out with fire and lightning about their eares to fright them and scare them , and there to leave them ! O! this is sad ! For suppose a man in the Thames were almost drowned , and having his head yet above water , but ready to sink , cryed out for help , if a man that might help him with an Oar , or so , should brain him , and roughly knock him down , and drown him quite , would we not say that this were accursed cruelty ? and I pray what doe they lesse , that can cay little else but Hell and damnation to such as are afflicted ? despairing , sinking , &c. but to brain them quite ? We finde David to destroy the Amalekite , in 2 Sam. 1. that slew Saul , though Saul was in danger of his life , and little hopes of his escape , and his enemies were upon him , and required the man to kill him , and was in deadly anguish ; yet David did give order to one of his young men to kill him , and why ? but because the Amalekite should not have kil'd him right out , though hee was wounded , and in danger , and not like to escape , yet hee should have done his devoire , and best to have comforted Saul , and to have encouraged and recovered him , and to have bound up his wounds , and blowne up his hopes , and have helped him what he could ; So ought Ministers with poor wounded souls though sadly afflicted , and have little hopes of their recovery ; yet must they use the meanes to binde up the broken , to pour in wine and Oile into the wounds ; comfort them with the promises on the account of free grace , to apply Scriptures to hold out Jesus of Nazareth , even a crucified blessed Christ to their soules ; and not to make so quick a dispatch of them as to throw them quite into the gulfe of despair ; and if they should recover them by that meanes onely . Why what would this doe but to make them serve God for fear of Hell and damnation , meerly ? and what doth this but make men Hypocrites ? Now we grant a filial fear , Prov. 3.7 . but this is a servile and slavish feare of Hell and damnation , and Augustine on P●al . 127. sayes , it differs from true fear , as the adulterous wife does from the chast , they both fear their husbands ( sed casta timet ne vir discedat , sed adultera ne veniat ) but the chast wife is afraid lest her husband should depart ; but the adulteresse is afraid lest he should come , &c. Yea moreover we grant the terror of the Law to be usefull to uncalled hard-hearted insolent sinners ; but not to tender broken hearted sinners , wounded spirits , or the like : but the promises and comforts are for them ; and not to bring them to serve God , or the like , for fear of Hell ; for as Origen sayes on Matt. tract . 33. Matth. 25.24 . I knew thou wast an hard man , and therefore I was afraid . This fear is not good , nor delivers us from punishment , so said Mr. Tyndall Martyr , Fox , pag. 1253. The people of Christ do willingly hear and follow him , not for fear of the Law , but they are led by love and allured by liberty of grace , &c. Neither is it out of love to heaven , ( as some Ministers presse workes popishly ) for we ought principally to eye the glory of God above our own salvation , 1 Pet. 2.9 . for as Mr. Tyndall sayes p. 1255. they that for fear of hell , or joyes of Heaven , doe a duty , or work , doe a constrained service , as hired men , or waged servants , which God will not have us doe but as children . Lastly , The Papists affirme a twofold merit of workes , 1. meritum de congruo , ● meritum de condigno ; 1. of congruity , 2. of condignity and desert , Rhenist . Rom. 2. Sect. 3. the first kinde of merit most Ministers assert , viz. those that call for preparative workes before justification and qualifying workes for Christ ; This was coined in the Popes ●onclave , as that it doth agree with his justice and truth to give reward to such workes . From which wee dissent , but with this Proviso , that we doe not dis-own a gracious congruity , though we doe a meritorious congruity , we grant that in respect of such and such promises which God hath freely made us in Christ , that say it agrees with his Word , &c. to doe thus and thus , as to pardon the penitent : answer such as ask and seek ; satisfie such as hunger and thirst ; but then this congruity is grounded on free grace , and Gods love , and not ( at all ) on our workes ; for all is of free grace , and nothing of merit . The Papists finding works too light in the ballance , wi●l have our Ladies beads put into their St. Michaels scoals to make weight ; and in parallel to this how many Ministers that must have teares , and call for them as duely as the Papists doe for beads , to help good deeds to weigh down ? But alas ! all workes , beads , and tears weigh too light , and are little worth till Christ comes , and faith be put in for allowance ; Christ in us will soon turn the scale for us : For he is the weight of glory . We say , the eye must have the faculty of seeing before it can see ; and so the ear of hearing before it can hear ; So we first have infused habits before we exercise the operation of them , and as the wheel doth not run round that it may be made round ; neither are we first to act whereby we may be fitted and formed , but first formed and fashioned by the Spirit of Christ whereby we act and do good workes , which then are opera congrua indeed . And in this sense we assert the singular use of good workes , to evidence what is within us , and which way the winde lies as by a weather-cock ; and although we cannot see the winde , yet we can see the sailes of a ship that are filled with the winde , and so our workes that are filled with the Spirit of Christ. But this shall serve for the fourth general Controversie between the Papists and Protestants of old , and the Presbyterians , ( I mean the violentest of them ) and us now : And to say no more of this then what Mr. Perkins says on Rev. 2.24 . that Jezebel and her followers in every age have and doe highly esteem of their own doctrines for deep , and opinions for Orthodox , and cry them up for learned , profound , and Divine , and onely Authentick , thereby to bring misprision and contempt upon the Truth , as a thing simple , foolish , and base . So did the Pharisees and Rabbies in Christ's dayes , to make the poore fishermen and Carpenters sons odious . And so the Jesuites and Cardinals in the Protestants time ; so Prelates and Doctors in Puritans times ; Bishops , and great Scholars of the Episcopalians in the short life of Presbyterianisme ; hot spirited and hair-brain'd Sophisters and Presbyterians in the time of Independency , &c. but saith the Lord , I have known the deepnesse of Satan , that subtill sophister against the truth , to make it odious in all ages . Lastly , I might shew how Papists and Presbyterians agree in giving power to Magistrates as civill Magistrates , over the Church as the Church ; and to constitute Synods , make lawes for the Church , punish offenders , murther Hereticks , &c. from all which we differ and have declared it at large , lib. 1. ch . 11. ch . 13 lib. 2. ch . 2. But lastly , The Presbyterians and Papists are too nigh one another in practise too , as well as in doctrine and discipline , which I shall instance in some few particulars ; for I have not undertaken a tract to shew their agreement ; but only a testimony or two to prove the truth of it , how near the daughter looks like the mother under discipline , doctrine and practise , for truths sake instancing in some few things , though I might produce many for one , yet a few are enough for proof . And now for their practise , first as to their Ministers . 1. Concerning their Ordination , what it is . 2. By whom it is . 3. In what order it is . 1. For ordination what it is ; the Papists call it a Sacrament , Trident. concil . sess . 23. Bell. cap. 8. lib. de sacram . ordinis , can . 3. The Presby●erians call it a solemn inauguration of a person into the Ministeriall or sacred function ( as they call it ) by imposition of hands . From both we dissent , and assert Ordination to be a solemn setting apart of a brother chosen by the Church , and approv'd of as fitly qualified for this or that office , whereinto he is now set apart by prayer . The Papists make imposition of hards the materiall part of ordination , and to be essentiall , Petrus a Soto lect . 5. de ordin . So Hosius confess . Polonic . c. 50. So Bell. cap. 9. So the Presbyterians tooth and nail cry up a necessity of imposition of hands ; as if no ordination without it , Rutherf . ch . 17. ch . 18. and the Libeller ( before mentioned that writ the Tast of Tho. Apostles Doctrine ) cals the denying of imposition of hands the denying of ordination , in p. 3. ; whereas Mr. Crafton that preaches on Garli●k-hithe hath most falsly affirmed that I deliver'd ordination not worth disputing or time to speak of , ( as in the Pamphlet ) it was proved to his face a forgery of his own busie brain , and that imposition of hands ( which some called manumission ) was the word which I I said I would not meddle with as essentiall to ordination , as not worth disputing about or spending time upon , being a ceremony , but not necessary ; for I sufficiently proved ordination that day ( as ere long will appear to the world ) viz. a setting a part such as were duly qualified ( which I proved at large ) into an office of Gospel-institution , Eph. 4.11 . having the Churches election , approbation , prayers , and acceptation , Act. 14.23 . Act. 6.3 . Gal. 4.14 . 1 Thess. 5.12 , 13. which Mr. Crafton could not deny before many witnesses , notwithstanding his satanicall accusation , not beseeming any Minister of this town ( as I know of ) that is look'd upon ; only himself who is ( to the grief of many godly men and Ministers ) known too well ( for one of his profession , and to the scandall of the Ministery ) for his hot furious persecuting spirit , and most unchristian , uncivill practises and malignancy in many places , as at New-castle , in Cheshire , and at Renbury , being by the truly godly look'd upon ( as he is at this day ) to be a crafty one , and a violent enemy both to Church and State : but the Lord hath and yet will rebuke his spirit , I hope , for good at the great day , for truly I pity him , and more such as are seduced and deluded by him , against the truth . But before many I offered him the challenge , yea the advantage of stating the question himself ( to prove imposition of hands no materiall or essentiall part of ordination , which he Popishly asserts , but with words , not with arguments : and further , I offer'd him fairly to prove ( and yet do it ) that his ordination which he makes to lye in the laying on of hands is Antichristian and successive from the Pope , which I entreat him to accept of , or else to lay down his boasting and belching out this against the truth and the friends of it . For we affirm imposition of hands to signifie nothing as to the essence of ordination , for though it may be used , yet it is but a ceremony , not as essentiall that it must be used . So the Protestants ( accounted orthodox ) have unanimously declared against the Papists , Synops. 16. controv . q. 2. and Dr. Cartwright in 's Ecclesiasticall polity , declares plainly , that by laying on of hands in primitive times they did use to present the person so set apart to God , for his gifts and graces to qualifie them for their offices , and that this was their generall end . Whence Mr. Hooker in 's Survey of Discipline , part . ● . ch . 2. argues thence , that imposition of hands cannot be said to be a spec●ficating act , as to give one the essentials of an officer . Thus eminent Bucer ▪ de Gubern . Eccl●s . p. 337. saies , Manus impositio quid est , nisi oratio ●uper hominem ? What is this laying on of hands , but a praying o●e the person to be set apart ? We read , Act. 6. &c. that a●ter they had prayed they laid their hands on them , not before they prayed , nor in the time of prayer , as the Presbyterians do , but after ; and it was used ( some say ) rather in way of blessing of them , ( as Christ blessed the little children by laying on his hands , and so the sick ) then in a way of setting them apart to an office . Chrysostome on 1 Tim ▪ 3. cals it plainly ferme nihil , a nothing . And saies Aug. lib. 5. c. 16. Ordinare , quid est aliud nisi orare ? to ordain , what is it but set apart by prayer ? Hear but the Confession of Bohemia , ch . 14. Harm . sect . 11. p. 356. They may use some seemly and indifferent ceremonies , which are no waies necessary ; such as to lay on hands , to reach out the right hand ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or else they omit them , say they . The like we have in the confession of Wittenbe●g , Herm. sec. 17. art . 35. who say imposition of hands is but an indiffernt ceremony and not alwaies necessary . For there is no precept for it and the practise of it was extraordinary and significant ; yet not alwaies used ; Christ used it not when he sent forth his Disciples to preach ; nor gave it in commission to his Apostles , nor have they enjoyned it to be a practise for succeeding ages . And Matthias was chosen in Judas's room without it . But to conclude , Polanus , Tilenus , Calvin himself with many others say it is not necessary , but a ceremony . 2. By whom ordination is to be dispensed . The Papists say by their Bishops , or else that they are not ordained , Bell. de sacram : ordinis , cap. 11. So said our Episcopalians , the power of ordaining is alone in the Bishops ( who were rather aposcopi quam episcopi ) but that Controversie is ended as to the hand of a Bishop to set apart ; for ( as Cartwright saies ) in primitive times there was more then one to set apart , Act. 13.1 , 3. Act. 6.6 . the Prophets and Teachers set apart Paul and Barnabas at Antioch . O the abominable blasphemies ! and wicked fogeries of Bishops in laying on hands ! and saying , receive the holy Ghost ! But now the Presbyterians differ as to that whilest they give this power to a classes or company together in form of a Presbyterie : yet in this they agree with Popery , and Episcopacy to seat it in a Prelacy , and primarily to settle it in a Classis : which we deny , for if the Classis be Ecclesia orta , then the primary and first power must needs be in Ecclesia unde Classis est orta . We affirm , that first of all Christ had the sole power of ordaining in himself , since that he hath left this power in the Church his Spouse , and there it is seated : And as Mr. Cotton notes in 's Way of congregationall Churches cleared , part . 1. p. 96. sect . 2. that in the second century of years the government of the Church was administer'd not in a Classicall but in a Congregationall way , and so in the first century ; witnesse the Magdeburgenses , cent . 2. ch . 7. de consociatione ecclesiarum . Si quis probatos authores hujus seculi perspiciat , videbit formam gubernationis propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem fuisse ; administrando sacramenta , pure verbum dei docendo , excommunicando Haereticos , Ministros eligendo , vocando , ordi nando & justissimas ob causas iterum deponendo , Conventus & Synodus congregando , &c. If a man ( say they ) do but search the authentick authors of this age , he shall easily see the form of Church-government to be almost like a Democracy ; in the pure preaching the Gospell , administring the Ordinances , excommunicating offenders , in choosing , calling , and ordaining Ministers , and upon good grounds in deposing of them , and calling Synods , &c. So that in those ages the power was in the Church ; yea in the third Century of years , Cent. 3. cap. 7 to use the words of the Centurists , we shall finde ( almost ) the like form of government although somewhat corrupt by ambition , which brought in Antichrist . For we shall finde Novatus excomunicate by a councell at Rome under Cornelius . And Samosatenus was thrown out by a Councell at Antioch . So that in those daies though corruption got in , in a kind of Aristocracy like the Presbyterian way , and after that a kind of Monarchy by the Popish and Episcopall way : but even in those days some were orderly , and some Churches kept their power , liberty and priviledges ; so that then was the power of Ordination in the Church . Cyprian tels us Epistolarum lib. 1. that then Bishops and Church officers were not chosen by a Consistory of Bishops or Pastors amongst themselves ( as is now in Classes ) but as they received it from the Apostles , so they held it for the orderly celebration of Ordination ; the Bishop or Pastor is chosen in the presence of the people , as was in the Ordination of our fellow Minister Sabinus , his office was put upon him by the suffrage of the whole Brotherhood and by the judgement of other Pastors present ; so in Epist. 4. the people fearing God and obedient to the Laws and Ordinances of Christ have the power of choosing worthy Ministers , and of refusing the unworthy : so in Epist. 3. he saies with much adoe vix plebi persuadeo , immo extorqueo , ut tales patiantur admitti , &c. do I persuade the people , yea and pull it from them that they would admit such , &c. by which he shewes the peoples concurrence ; but in lib. 3. Epist. 11. Caeteri cum ingenti populi suffragio recipimus ; yea ( saies he ) in Epist. 16. Ad plebem examinabuntur singula , praesentibus & judicantibus vobis : to the people all things shall be examined before you , you being present and judging . Yea nihil statui ( saies he ) sine confilio vestro , and sine consensu plebis : Therefore this is no novelty to assert the power to lie in the body , by which she ordaines her own Ministers ; yea , saies Melanchthon there is a necessity of it , necesse est Ecclesiam retinere jus vocandi , eligendi & ordinandi Ministros , that the Church retain her right of calling , choosing and ordaining her own Ministers ; this right is given to the Church , and no power can take it away from the Church ( saies he : ) yet we grant that the officers of the Church , may execute the Churches power herein as servants . To the Third , In what order is ordination . Papists say first ordain him , then let him be called , then chosen , Bellar. ds Sac. ordin . Disputabimus primo de ordinatione , tum de vocatione postremo de electione : the Presbyterians say little better , Mr. Rutherford for the Presbyterians Chap. 15. p. 265. soberly asserts Ordination before Election ; p. 267. A. B. sayes he , is first Called and Ordained a Pastor by Christ and by the laying on the hands of the Elders , before the People can elect him for their Pastor ; so that they agree . But from them both we dissent , and say with Dr. Ames in 's Anti Bellar. Tom. 2. lib. 3. De Ordinat . that we place the Cart before Horses , non Ordine sed confuse disputantus Ordinationem praeponere Vocationi & Electioni , &c. and they do very indirectly and disorderly to set Ordination before Vocation and Election , which none judicious ( sayes Hooker in 's Survey , P. 2. ch . 2. ) doe ; nor any of the reformed Churches maintain , for it is too Popish ; wherefore for shame friends away with it , fie on it ! We affirme first , a necessity of Vocation , or a Call , which we account upon 2 parts , viz. Election , and then Ordination ; ( all which I hope to handle at large in the 3. Lib. that is to come ) this Election is when the Church hath had triall of one , and approves of him , and chooses him out to bear such an Office as being fit for it , which is accompanied with examination and triall , ( as I said before ) 1 Tim. 3.10 . 1 Tim. 5.6 . therefore the Church is to choose , Act. 6. Act. 1.23 . Act. 14.23 . not Pope , Prelate , Classes , &c. who is fittest for her to be Ordained . Now the Election of the Brethren gives the person , jus ad rem , right to the Office , and Ordination ( as before ) jus in re right in it . Oh that this order were observed ! it would be a singular means to fill the Church and Nation , with able qualified Gospel Ministers ; ( and to crowd out the scandalous ) if none else ( as it ought to be ) were Ordained but such as appertained to the Churches of Christ , and those too approved of in the Churches as godly , and ably gifted ; this would tend much to the propagation of the Gospel ( and this will be and must be ere long ) and then none can be Ministers but must at least be fit to be members of Christs Church : besides there would be no begging Ministers then roving about for bread . Oh! that the Parliament would more owne the Churches as the best nurseries of able Ministers and Schooles of the Prophets , and suffer no Ordination out of the Churches of Christ , but look on it as Antichristian abroad . I speak not in contempt of Vniversities ( for they are exceedingly usefull , as I shall shew , and I hope to satisfie any rationall man in the next Book ) but that all who are Ordained Ministers , may first be found fit to be members of a Church of Christ ; and then to be orderly Chose and Ordained within the Church : this would be a blossoming blessing indeed ! which shall be in due time however . But before I finish this I affirme , that as Popish Ordination , ( or Ordination Popishly dispensed ) does not give the essentiall to the outward call of a Minister ; so the Presbyterian Ordination ( which I now disowne before God and men , as being in the steps of Popery and successively from it , though I was once through dim-sightednesse under it in the very first Classes that ere was in England , ( if I mistake not ) and tould'd into it ; ( yet I say ) it is Antichristian , and disorderly , as preceding the Election of the people of God , and not giving the essentials to the call of a true Minister of Christ , which as it must be by , so in a Church of Christ , Act. 6.3 , 5. Act. 14.23 . according to institution . But the Election and Call of a people rightly in order according to Christ's rule , gives the essentials to an Officer or Minister of Christ , and leaves the impression of a true outward call upon him ; which we hope to have full proof for in the next Book , of the Body organicall ; in the mean time who will may have much satisfaction at present by Mr. Hooker in 's Survey of Discipline , part 2. ch . 2. p. 66. but thus far for the first point , wherein they agree in practise . 2. Presbyterians and Papists are too alike in practise too , about Distinction and Differences which they make : as , 1. The Papists make great distinction betwixt the Clergy and Laity ( as they call them ; ) Clergy ( which is meant the Lords heritage ) they account the spirituality , or Black Garbe ; and the Laity the Laymen , whom they will not have to meddle in Church matters at all , Bellar. de clericis lib. 1. c. 1. Rhemens . 1 Pet. 2.3 . So the Prelates and Episcopalians kept up the distinction : and some of the Presbyterians do at this day ; and many of them keep up a distinction between themselves as Ministers and the other people , excluding others from partaking of their priviledges , and would have no other dare to touch their sacred function , or enter their pulpits upon pain of an Anathema ; but putting a difference between themselves and others as men more holy for their functions sake . But we deny that distinction as Popish , and as the seminary of a Masse of mischief , discords and decisions ; we allow no such distinction nor difference of persons , 1 Pet. 2.9 . Jam. 2.1 . but as an Alderman or Common-counsell-man differs from the other Citizens only in his office , which they have not of themselves neither , but only of the Cities choyce : and as the Speaker of the House of Parliament differs from other members only in his place . This assertion the bloud of Martyrs witnesses unto , as Walter Brute Fox p. 496. col . 2. who said Christ in the Gospell used not the name Sacerdos but Presbyter , that there might be no difference between Ministers and the people , unlesse it be to exceed them in knowledge and holy life , so said John Lambert , Fox p. 1113. and to this the Writers of those called Reformed Churches agree , averring ( in lib. 1. de miss . privat . abrogand . p. 1. ) that there should be no difference of persons amongst true Christians , as some to be called the Clergy ( or spirituality and inheritance of the Lord ) others the Laity , &c. And Calvin sayes , Haec appellatio aut ex errore , aut prava affectione nata , &c. Instit. lib. 4. c. 4. sect . 3. 2. Papists make distinction of their Priests by Garbes , Gowns , Caps , Garments visibly from others ; as if more holy then others , and require it by canon and injunction , Bellarm. c. 11. Rhemist . 1 Tim. 3. Sect. 7. So did the Prelates , and so do many Ministers now think it needfull to have distinguishing garments and Garbes from other people ; which we think a superstitious foppery and pride , which the Martyrs witnesse with us , and for us , accounting this a ridiculous custome , to wear distinguishing robes to be known by ; and Dr. Taylor ( Fox p. 1324. ) when the Bishop came to degrade him , did disdaine to put on the Popish garments calling them apish toyes and trumperies , fit for boyes to laugh at : So Bishop Ridley ( Fox 1767. ) called their distinguishing vestures foolish and abominable , and too fond for a play : So said Bishop Cranmer ( Fox 1883. ) whilst Bonner was busie in degrading him , Ha! ( sayes he ) all this needed not , for I had done with this geare long agoe . I mention these to shew you their minds , that Ministers might go comely as Christians , but not with superfluous niceties in Clothes , or Colours , Gowns or Garments , to distinguish them from others ; these being base and foolish ; but this will be more manifest in the third Book that followes under the head of Vniversities and their Antechristian orders , distinctions and degrees , which are not yet reformed . And 3. Papists give some of their Clergy principality and power over others of them , Bellarm lib. 1. de clericis c. 13.14 . so do the Presbyterians in their Classes , which we have exploded our discipline and order as detestable , and as being diametrically opposite to Christ's rules and order left in his Church and to 's Disciples , Luke 22.25 . Marke 10. 1 Pet. 5.3 . See lib. 1. ch . 11. & 13. But we affirme all one , brethren , without any superiority or uppernesse amongst the Pastors , no more then there is among the Churches ; and besides what hath been aboundantly produced to prove this both in the 1. and 2. Books before ; we shall finde antiquity doth disowne such a superiority as is pleaded for , in Concil . Carthag . 4. Can. 34. Episcopus in quolibet l●co sedens , stare Presbyterum non patiatur . A Bishop was not to suffer a Church officer to stand before him , for intra domum colleg●m Presbyterorum se esse cognoscat , let him know that he is in Gods house but a fellow and brother , distinct 95. c. 9. and not a Lord or Ruler ; some there be qui de episcopatu intumescunt , who do swell with pride , and are big because they are Pastors and Overseers , as if they had not a Ministeriall but an Imperiall office , &c. O abominabe ! 3. Presbyters and Papists are too alike in their practise too about Tithes Papists say the payment of Tithes is a naturall duty and of absolute necessity to maintain the Priests , Rhem. Annot. Heb. 7. Sect. 4. and do not our Ministers , and most of the Presbyterians professe so much ? How the noyse of putting down Tithes frights them ! they can't endure to hear of any other maintenance ; this makes them assert the Orthodox Ministry will down if Tithes down . But we dissent and doe ( at a great distance ) disowne this necessity which they put upon Tithes , and protest against them as Popish in their practise herein , ( as in the 3. Book may be mentioned at large , when we come to speak of Pastors maintenance ) but for present to clear this we affirme with the Protestants ( against the Papists ) that the Law of paying Tithes to the Levites was in part judiciall , in part ceremoniall , and in some sense might be said to be morall ( though in that very hardly . ) First , judiciall in this , that forasmuch as the Levites ( though the 13. tribe ) were not much lesse in common account then the tenth part , ( I say not in number of persons , for the Levites made but 22000 Num. 3. and the rest of the tribes were 603550. Num. 1. ) but as a tribe they were accounted as the tenth part , and therefore it was thought fit that the tenth part of the brethrens goods should be allotted them , which being a Judaicall and politick Law of that Country cannot tie us , but is left to the libe●ty and discretion of our Governors , as a thing civill and politick : But 2. Tithes and tenthes were ceremoniall as due to the Priests and Levites for their service at the Altar : Therefore not to be enjoyned , but rather abolished , especially when they are a burthen to the people , and abused by the Ministers . So that in neither of these respects can Tithes be challenged as due , or imposed as necessary . But 3. the morall part of them is the equity of the Law , viz. for the maintenance of the Levites ; so also there is to be sufficient maintenance and provision to be made for Gospell Ministers ( as was before for the Levites ) and this is perpetuall , and by divine right , 1 Tim. 5.17 , 18. 1 Cor. 9.7 , 9 , 10 , 13 , 14 , &c. Mat. 10.9 , 10. Gal. 6 6 , 7. Now we affirme with the reformed Churches ( so call'd ) and Protestants of old against the Papists , these three things . 1. That the Parliament ( or any other supreme power over a Nation ) may lawfully throw down Tithes , without dishonour to God or hurt to his Church ; nay with much honour to God , and advantage to his Church , ( though disadvantagious to tithe-servers , and time-servers , and preaching men-pleasers , the thoughts of this being ready to break their hearts , which fail them for fear ) but to speak and spare not ; not only they may do it , but they must do it , when they finde Tithes abused , to maintaine impiety and impudence , idolatry and superstition in parochiall preachers ; which evill thing would be suppressed by paying salaries or stipends to the able and godly , and none else . To clear this , it appeares plainly that it hath ever been lawfull and in practise in primitive ages , for the Prince or Supreme power of the Nation to take away such lands , goods , estates or allowance as have maintained superstition and iniquity , which the said Prince or Power hath converted to a better and fitter use ; see Constantines decree God. lib. 1. tit . 14. leg . 1. & 3. and so Theodos. So in Augustines time the Christian Emperors took away many lands and dispossessed the Donatists . And Aug. renders this reason for it Tractat. in Joan. 6. because it is by the law of a Prince , King , or Power of the Nation , that Ministers are maintained by this or that maintenance , in this or that way , with these or those lands , et secundum jus ipsius possides terram , and according to this law , or the Nations law do you take maintenance , and enjoy your possessions . Wherefore the State does great service for God to alter the Ministers maintenance , if Tithes do keep up a carnall ▪ covetous Ministry , and maintain pride , idlenesse , riot or excesse , let them then fall for shame , and the Dependents with them ; for so the Idle Preists will be spoyled ; but then be sure they be for better use and ends disposed of , as belonging to the State ; though maintenance belongs to the Church . Yet this withall , I do not defend such as are so earnest to tumble down Tithes for their own ends and private gaines . 2. We affirme a competent maintenance , and comfortable allowance to all able Gospell Ministers who live soberly and godly , to be of divine institution . Therefore great care must be had that poor men the Ministers be not as much troubled , disturbed , disquieted in their spirits , and forced to suites or wranglings for their Salaries or Stipends , as they have been for their tithes , rates or former maintenance , but speciall care should be had in erecting their Stipends , that the Ministers may be wholly given to their Ministry , 1 Tim. 4.15 . and that they may receive them without troubles . 3. In as voluntary a way as may be ( which we assert most sutable to Gospell order : ) our Saviour warrants his Disciples ( as Mr. Owen saies in 's Esh●ol . ) to take and eat of those things that were had by their consent to whom they preached the Gospell , Luke 10.8 . so that the people ought to be free in the manner of payment or allowance . In Augustines time vide in Psal. 146. there was no generall law or custome in the Church ( or nation as now is ) to pay Tithes . For saies he , Decimas vis ? &c. will you pay Tithes ? the Pharisees did so ; sed tu vix millesimam das , but you scarce give the thousandth part : Tamen non reprehendo , vel hoc fac , sic sitio , ut ad istas micas gaudeo , here 's a good man indeed ; where is such a Minister as saies with him , yet for all that I finde no fault , do so still , for I so thirst after your welfare that I refuse not your very Crums . We see then in those dayes there was no forcing to pay Tithes , for he was content with the very crums , the ten hundredth part . So in Concil . Aurelianens . cap. 17. Sicut in arbitrio dantis est ut tribueret quod voluerit , &c. the words are , as it is the will of the giver to give what he pleaseth , so if he finde him stubborn and obstinate , and froward which receiveth it , it is in his power to revoke the gift , &c. So that the word of God hath laid no necessity upon Tithes , this lay apparent before the Councell , for otherwise they would not have permitted such liberty , and have made the maintenance free and voluntary . Thus the Bohemians have long since professed their opinion ( artic . 15. ) say they , the Priests preach and say , that men are bound to pay them their Tithes ; wherein they say falsly , for they cannot prove by the new Testament , that our Lord Christ did command it , and his Disciples warned no man to do so , neither did they themselves receive them . So among the Muscovites , the Ministers are maintained by certain free contributions , and certain houses are assigned to them , and they have no law for Tithes , nor maintenance quoad determinationem quantitatis in respect of how much : * but thus far for Tithes till the next Book . 4. Papists and Presbyters agree much in their Names of dayes , ( which seemes nothing , but is ( indeed ) very unsavory and unchristian ) as to name dayes after the Heathenish Idolaters and custome , from the seven Planets the seven dayes , Sunday from the Sun , Munday from the Moon , &c. Rhemist . Annot. Apoc. 1. Sect. 6. But we think ( with the Protestants against the Papists in Contro . 9. Q. 8. ) this ought to be reformed , and these dayes are better and more Scripturally ( as in Mr. Jesses Scripture Almanack ) termed , the first day , the second , or third , &c. as the Jewes called their dayes from the Sabbath . So other things and names must be reformed ; as of our months , for March is called from Mars , June from Juno , July from Julius , August from Augustus , January from Janus , &c. So also the names of Christmas , Michaelmas , Candlemas , &c. must be altered ; and all such names and things as sprung from Popery 〈◊〉 Paganisme : so said Fulke against the Rhem. and Hierom. in lib. de veste sacerdotal . in Job . Arcturum & Orionem , &c. God forbid , saies he , that these names should be any longer in Christians mens mouthes , Absit ut de ore Christiano sonet , &c. O then that we would reforme ! Let young students beware of Heathenish names and books , ( but for this in the next under the head of Vniversities ) and let us learn our children in the language of Christ and his word , and no longer in the language of the Dragon or the Beast . I commend such as are to learn this to Mr. Jesse's Scripture Almanack . 4. Their practise is much alike about the publick meeting-houses , called both by the Papists and Presb. Churches . Fro , 1. As the Papists and Jesuites do eagerly maintain ( these meeting houses ) their Churches to be more holy then any other places , Bell. lib. 3. cap. 4. de Sanctis . So do most Ministers ( so cal'd ) and Presbyterians at this day hold what they can neither prove , nor dare ( to them that discerne ) openly own , viz. a specialty in their Churches , as if holier then other places , or at least as if God were more present and to be found there ; and therefore for a world will not allow of house preaching or the like . From which we dissent , whilest we affirme their Churches no better then then the streets or barnes in themselves , and so say all the ( Orthodox ) Protestants against the Papists in Dr. Willet's Synopsis contro . 9. Q. 6. answering all the Jewish objections which the Papists produce for proofe , as that Solomons Temple was so &c. But our Saviour saith under the Gospell , there is no such difference of places to worship in , Joh. 4.21 . The hour cometh when ye shall neither in this mountaine , nor in Jerusalem worship my Father ; but v. 24 in spirit and in trith : Therefore his worship is not now tied or limited to places or Churches ( so cal'd ) . As for Solomons Temple , it was a type of Christ's body , viz. his Church and Temple more holy then all the World beside , Saints being the living stones thereof 1 Pet. 2.5 . A Jew , saies Origen in M●tt . tract . 35. Nihil dubitat de hujusmodi , &c. Christ's doctrine to say so , is strange . Besides , if the presence of God makes holy ; then marke the promise ( which is not to the place but to the people ) Mat. 18.20 . Wheresoever it be that two or three are gathered together in my name , I am in th● middest of them . If example would adde anything , we have all the primitive practise for us , both of Christ praying and preaching on the mount , and the Apostles in any place , in all places , from house to house . Now although we deny not , but that a convenient use may be made of those Churches , yet there is not a necessary use of them as to the places holier then any others , or that God is more present there . For as Origen hath it , Locum sanctum in corde requiro positum , &c. I seek a holy place not in the house but in the heart : My son give me thy heart . Et non putemus structuram lapidum , &c. Orig. Hom. 5. in Lev. Let us not then think ( saies he ) that the building of dead senslesse stones is the holy place . Mr. Tindall hath seal'd to this truth with his bloud , Fox p. 125. That Christ hath taken away the difference of places , and will be worshipped in every place , neither is there in his kingdome on● place holy and another unholy , but all places are indifferent ; neither canst thou more heartily and better beleeve , trust , & love God in the Temple , at the Altar , in the Church yard &c. saies he , then in the barn , kitchen , vineyard , bed , &c. And to be short , the Martyrs of Christ have honou●ed & worshipped him in prisons and dark dungeons . Thus he : And so we . 2. The Papists appointed these Churches to be dedicated to Saints , and Bell. c. 4. brings an argument to urge Temples to be built to Saints . Now although the Priests and Presbyters can't for shame own these Popish decrees ; yet what do they lesse then approve of their Churches so consecrated and dedicated ? as to S. Mary , S. John , S. James , S. Thomas Apostles , &c when they professe them theirs , and call them by their names as Sainted , and unde●take them as such : From which we dissent and do declare our dissatisfaction with Parish-Churches as such , we disown the titles , and them as Temples and Churches , and we abhor them as consecrated or dedicated as before , and affirm further that many Ministers approbations of those Churches , and appropriation of them to themselves , as theirs is not far from that manifest impiety and idolatry which appear'd at their first consecration and Christning ( if I may so say ) of them , and does lead people into too much Popery and foppery about them . It were to be wished that their names were left , and lost and buryed never more to rise among Christians , and that those places also were detested as to the use and end , for which , and name to which they were consecrated . When superstition began to grow big , this idolizing of places burgeon'd out also , though more anciently they were wont to devote them to Christ , as Constantine did his Temple at Jerusalem to the Saviour of the world ; but afterwards they dedicated them to Saints , which saies holy Lambert Martyr , Fox 1108 the very Angels themselves would not that we should dedicate to the honour of them . And for this take the confession of Wittenb . Harm . sect 2. p. 46. who say , neither do we consecrate Churches or Temples to any Saints or Martyrs seeing not they , but their God is our God. It will do wel ( because many are and will be taught by the precepts of men , which is a sad passage , Hos. 5.11 . ) therefore it would do well that our States would declare against those Churches as no Churches , that they might never be eyed or owned more then any other places , further then for conveniencie's sake : so that as hot violent Ministers might not approve , so not appropriate them as they do . But that they might be left to the liberty of the godly people , that when the Minister of the parish preaches not , any other godly Minister or brother might preach there , as having liberty and allowance as well as the other . For indeed some proud s●lf-conceited , hot spirited Presbyterians I know , ( that account these Churches their own inheritance ) will keep ( or solely command ) the keyes and suffer none to preach but themselves or of their own feather , gang , and fancy with them ; and on the week-daies keep the door so close that a mouse may hardly get in , for fear of too much preaching , which they account dangerous , unlesse on their Rounds on Sunday : So that they ●hreaten to arrest such as dare preach in their Pulpits or Churches ( as they say ) without their consent . Oh sad ! such doings we have in Countreys yet ! and are forced to preach under hedges or on mountains ( which I have done my self when we have not had a twig to shelter us from the rain ) But woe be to them ; for they have taken away the key of knowledge , and have not entred in themselves , and them that were entring in they have hindred , Luk. 11.52 . I hope in time , this will be reformed too , which though it seem a trifle , yet will signifie much whilest people have a Popish fancy of finding God there more then in other houses , & that the word preached there is better then in private poor souls they can seek no further . But if these places must be dedicated to Saints , let them be dedicated to the use of Saints living , and for the Churches ( that are so indeed ) to meet together . Now to the last thing I shal name ( though I might many ) more . Lastly , The practise of Presbyterians is too alike the Papists , in their accurate S●rutiny which they have of us , to observe what differences they can finde amongst us , to make their advantage and out cry against us : this is an old popish trick , Bell. lib. 4. eccles . cap. 9. Do way-bible , p. 50. of the Jesuites inventions , which as the Papists had to render the Protestants odious ; so the rigid brethren the Presbyterians do all they can to make us a reproach , and by publishing our weaknesses which they get up from the differences and divisions that are among the Saints , & Churches . So Edwards Gangrena : Baily in 's Dissuasive : Dr. Bastwick in 's Rout : Mr. Prin in 12 Queries , Cummultis allis , &c. But we with the good old Protestants and Martyrs must acknowledge too many differences among us , and that about forms too ; but we say that unity is no infallible note or necessary mark of the Church of Christ ; for as Mr. Bradford said , Fox 1622. the Idolatrous Israelites then might have produced and pretended this argument for them . And then , 2. There may be unity where is not uniformity ; and where be differences about some outward rites , yet all may agree in the thing and the end , Old Latimer ( Fox 1750. ) proves and alledges Hierome , whose Translation of the Bible caused dissensions in a Christian congregation , yet saies Hierome , Ego in tali opere nec eorum invidentiam pertimesco , nec scripturae veritatem pos●entibus denegabo . In such a work as this is , I will neither much fear this envie or fury , nor yet will I imprison the truth of the Scriptures , or withhold it from them that do earnestly desire it . But as Bell. did not blush to say in lib. 4 de eccles . cap. 10. that an hundred severall sects were sprung up among Protestants , but that they ( of the Roman Church ) were one : so say our hot Antagonists the same thing for the same end against us ; saies Mr. Baily in 's Disswasive from the errors of the times . In the third shamefull absurdity ( as he saies ) is found in our way of Independency ; that there be multitudes of errors , dissensions , and such like things and persons ; whose Bellarmine-like language is arrested and brought to a triall by Mr. Cotton in 's answer to him , Part. 1. p. 82. where Mr. Cotton proves , such reports of the way rather to justifie then condemn it : But with all the Protestants against this charge of the Papists , we affirm as the Apostle does , 1 Cor. 11.18 , 19. I hear that the●e be divisions among ye , and I beleeve it . For it is necessary that there should be also Heresies among you ; that they which are approved may be made manifest . It is a sign we are in the true way , when the Devill does take on so , and storm , and studies all he can to set us together by the ears , & so to break us , who united are terrible as an army with banners . This makes an argument for us and not against us . We say as Augustine once to the Pagans : Non proferant nobis quasi concordiam suam , &c. Let them not lay before us with boasting their concord and agreement , nor ●●st in our teeth ( or fling on our faces ) the foul discords and dissensions of Christians ; for Satan assaults not them as ●e doth us , for quid ibi lucri est , quia litigant , vel damni si non litigant ? What doth the Devill get by it if they do disagree ? or lose by it if they do agree ? but by sowing discords among true Christians he helps to hinder the truth , raise ill reports upon the good land , break professors a pieces , make way for persecutions , and draw off people from the practise of Gospel-order , and from obedience to Christs Lawes . This is the Devils cunning to cause contentions , and throw fire brands about our ears , on purpose to puzzle others and to fright them from the true way into his snares : as a Fowler that hath laid nets , le ts those birds or prey alone that go on of their own accord towards his gins and snares ; but such as are going from them and in the way to escape , he meets and frights and scares to make them turn back , and drive them another way . But furthermore , though we have too too many divisions and differences amongst us ( God knowes , which is our daily grief ) yet they are not so many nor dangerous as the bitter brethren would have all beleeve by looking into their multiplying glasses : but those few that are , are not about points of faith , but for the most part formes which are by some too hotly and hastily pressed and pursued . Yet as Helvetia saies , Ch. 17. harm . sect . 10. p. 310. We can't deny but the Churches planted by the Apostles were true Churches , and God was in them and with them , yet there were great strifes and dissensions in them . Lastly , Let all the Saints and Churches take warning , there be such as watch for their haltings ; and will have at them when they finde them in fractions , for then they think they can deal with them ! O would to God we were more one ! in one ! This unity is the form and face of Christs Church ; and when the face hath flawes and scratches , what a blemish is it to the whole body ? In what this unity consists I hope to handle in the next Book , and to lay before you divers rules of walking all as one in the fellowship of the Gospell : Et veritate & varietate . But for the present , I present you with Eph. 4 3 , 4 , 5. Endeavouring to keep unity . Churches united ( like a Faggot ) cannot be easily broken . And the usefulness of this appears in the severall denominations of the true Church , as his sheepfold , which is one , of which Christ alone is Pastor , Ioh. 10. his vineyard one , Mat. 20. though many vines in it : and one mother , Gal. 4.26 . whence many children are brought forth , and are legitimate when they come from the Churches conjunction with Christ , and the word ; that incorruptible seed , 1 Pet. 1.23 . begets to the faith being preached and propagated . So in Cant. 6.8 , 9. though there be threescore Queens or particular Churches that are Christs ( the Kings ) wives who are taken into fellowship with their royall husband by solemn stipulation , and with consent of all friends on both sides , Hos. 2.18 . and such as do bring dowries of praises to Christ their husband , 1 Pet. 2.9 . yea and such have the keys given them to open and to shut , and to order in the government of the family , whilest Christ ( their royall husband ) is about more publick affairs now in the world , in heaven and earth : and such Queens too as bring forth their children true heirs to the Crown , Kings and Princes , Rev. 1.6 . yet there be more , viz fourscore Concubines , or false Churches ; that have not such intimate fellowship with Christ , but only the name without Wedlock or espousals to Christ ; so are all Popish , Prelaticall , Parochiall , Presbyteriall , ( as now they are ) nationall and mee● nominall Churches , though they have the ordinary ordinances , yet few of them have a dowry of praises for Christ , all of whom are ( to speak truth ) without the keyes , and cannot order in the affairs of Christs family , and their children though born to gifts , parts , or the like , yet very rarely have to do with the inheritance ; Besides these , those that reject Christ , and too too coily cast him off , and will not marry him , or espouse him , of the vulgar sort , they are without number , exceeding many , Et nullius numeri , of no account , not worth numbring ; yet of the worst Churches there are most , of the best fewest ; and for all this , saies Christ , My Dove , my undefiled is but one , that is all at unity , and one , 2 Cor. 1.12 . and his house is one , 1 Pet. 2. though there be many stones , wals , chambers , and parts , and ( differing in form ) yet all make but one house : all these things instruct us to unity ; But what kinde of unity is this ? and wherein does it consist ? mark , it is the unity of the Spirit , wherein all Churches may bear , for this is not kept and preserved by forms and orders , as other false Churches have , & the Kingdomes of the world are ; no! but by intrinsicall life and spirit , and inward principles , not by being together , in one body , Churches , City , or society ; but by being of one spirit , and of one spirituall body , which is Christs . The heads are these which are offered for unity by the Apostle . First , there is but one body , i. e. not naturall , nor politicall , but spirituall , viz. the Church compared to a naturall body , Rom. 12.4 , 5. 1 Cor. 12.12 . which takes in the Saints of all ages under all forms , and statures ; seeing none could be left out to compleat the body , but that there is need of Saints under lower as well as under higher forms to make up the body . Whence unity is urged , for that there is need of all to make up the body , viz. of the weak as well as the strong , of the lower as well as the higher , 1 Cor. 12.18 , 20 , 23. 2. Vnity is pressed here , for that this onenesse of body flowes from the onenesse of the Head which in corpore primas tenet , &c. ( saies Bullinger de unit . eccles Dec. 5. Serm. 2. is the first of the body ; and is first , and then the body , ( of right ) , for members do not unite first , and then choose a Head ( saies Mr. Dell in 's way of peace , p. 20.21 . &c. ) but first they are ( if true Churches ) united to Christ their head , by faith , ( Uniuntur primo capiti Christo per fidem ) & ipsum caput conjungitur membris per gratiam & spiritum , Bull. in loc . ibid. ) and then one to another by love . Therefore all that have but one Head , viz. Christ , I say all Independents , Anabaptists , or whoever they be , should be one . 3. Vnity is urged in this word one body , because unity of body stands well with variety of forms , distinction of parts and differences of members , 1 Cor. 12.23 . which do not hinder but help to make up the body , by a sweet symmetry & harmony , Rom. 12.6 . Licet sint membra plurima , omnium tamen est inter ipsa cons●nsio pulcherrim● , &c. Bull. because what one member can't doe another can for the use and service of the Head. 4. Vnity is called for ; for that in one body there is an equality of members all alike , making up one body : Not one more then another ; omnes authoritate & dignitate pares sunt , ( saies Zanchy de unit . eccles cap. 3. ) etsi alter altero sit diti●r , &c. So are all Churches equall in dignity and authority though some may be richer , or bigger then others ( as was prov'd , 〈◊〉 lib. 8. ) 5 Vnity is urged , for that as each member is contented with its own place and office in the body , so ought each particular society to be , 1 Cor. 12.18 . 6. Vnity is called for , from the sympathy and fellow-feeling which one member hath with another in the body , 1 Cor. 12.26 . and all for and with the whole : mourning with them that mourn , and rejoycing with them tha● rejoyce ( Congruunt & conspirant inter s●omnia , condolent sibi●i●icem , juvant se mutuo . ) Ergo , afflict not one another . 7 Vnity is urged from the Law of love , ( and therefore of peace ) that is among the members ; one member doth not force another , or compell another , nor doth one member , beat , bite , quarrel , or fight with another ; neither doth one Church with another that is one in the spirit . And then , Lastly , Vnity is urged for , that every member , is to serve another , and to serve all ( and not himself only ( the eye is to see ( not for its self only ) but for the hand , and for the foot , and for the whole , &c. so the ear to hear , &c. and in serving the whole serves its self . Thus it is among particular Churches , there is no one meerly to serve himself , but one lives to serve another , and then all , therefore the Apostle so earnestly presses unity , for that they are one body , and are to serve one another ; and all the body of Christ. Let no Church break this bond of love and peace then , seeing all make but one body . The 2. Head is one Spirit . Hence unity is urged , for that as one soul , 1. quickens , comprehends ▪ moves , governs , and acts every member of the body , eye , hand , foot , &c. ( sicut per eandem animam multa membra unita sunt , &c. Zanch. de eccles . c. 3. ) So one spirit all the members ; and every particular Church that makes up the body ; one Spirit quickens moves ▪ governs the Independent as well as the baptized ones , &c. Ergo unity . 2. For that as one soul vivificates and unites many and divers kindes of members , so one and the same spirit puts life into Churches under diversity and differency of forms and appearances , and administrations . One and the same Spirit of Christ , unites those in earth , and those in heaven , those in the east , and those in the west : and though about severall works , yet all by one and the same Spirit , Rom. 12.6.7 . Hos. 10.11 . This then is an argument for unity . And , 3. Lastly , as one and the same soul acts severally in every member ; and so as if every member had a soul to give it life , &c. yet 't is but one and the same soul in all : So the Spirit is upon , and in every particular Church of Christ , as if every Church had the spirit solely in , and to her self ; the 7. Spirits , Rev. 5.6 . for the 7. Churches of Asia , and yet all but one and the same spirit , though living in every one . This should engage every particular Church to unity in the spirit , not in the form : that uniformity will never hold nor abide the day of his coming , Mal. 3.2 . 't's diversity of spirits that breaks the peace , not the diversity of formes : for as Zanchy observes , Non externarum ceremoniarum diversitas , impedit veram & essentialem unitatem ecclesiae : it is not the difference of outward rites and forms , that hinders the Churches unity , for God hath left them to liberty , for every Church to use , or not use , as it is most for order and edification , as to time , place , number , manner of meeting , reading , singing , praying , administring Sacraments and such like : In Augustines time some broke bread every day , some each of the day , some thrice a week , some twice , some every first day , some of the first day ; that as to time . Then as to place , sometimes in private , sometimes in publick places , sometimes from house to house , yea as to number in Augustines time , they broke bread sometimes twice a day , morning and evening , sometimes once only . See Aug. Tom. 2. Epist. 118. ad Januar. As to the manner , sometimes without prayer , sometimes with prayer , sometimes with many prayers . Bucer contra Latomum , 133. So there were many ceremonies and much difference about baptisme , about prayers , about Ministers and their ordination , &c. and yet was there unit as veritate , ( saies Aug. Tom. 2. epist. 86. ad Casulanum ) though ceremoniarum varietate : unity in verity , though in variety of formes and ceremonies ; yet true unity stood well with the differences and varieties of formes , &c. because it was in the Spirit , Psal. 45.13 . the Church was all glorious within , though without her outward cloathing was wrought with variety and diversity of needle-work . Thirdly , One Faith , in all , therefore Vnity is urged , seeing all Saints in all ages Moses , David , Daniel , Apostles , and we now , and all that were , are , and are to come , under all forms , live in one and the same mystery , and truth of Faith , 2. Cor. 4.13 . apprehending the same Christ , applying the same Salvation : so are all the Churches Independent , Baptized &c. in one Faith , though not in one Forme : they live not by forme , whether you call it a Conformity with the Prelates , or Vniformity with the Rhemists , or either with the Presbyterians , or neither with us ; but they live by faith . Not on this or that forme or worship , so , as to think our selves therefore good , and others evill , this is contrary to our life of faith , which is all on Christ. This onenesse of faith ( est una & eadem totius Ecclesiae . Zanch. ) which is one and the same in every particular Church , and throughout the whole , agrees very well with the diversity of gifts , parts , formes , &c. so in and through all one and the same Christ be apprehended , Therefore Vnity may well stand with it in all the Churches . Fourthly , he calls for Vnity from all that are called into one hope of their calling : all that are called by the inward and effectuall voice of God into one and the same hope . All hope for the same thing , none for better or greater then another . Unit as consist it in hoc , quod una eademque sit omnibus spes , una eademque omnibus , proposita haeraditas coelestis . Zanch. For 1. Cor. 1.9 . God is faithfull by whom ye were ( all alike ) called into the fellowship of his son Jesus Christ our Lord. All the Churches doe a like expect the appearances of Christ ; the day of his comming the effusion of his spirit , the restauration of Zion the reigne of Christ , and the inheritance of the Saints . Ergo , Vnity : for it is for such as differ in their hopes to differ in their love and waies . Fifthly , One Lord : no more Lords but Jesus Christ , nor no other Lawgiver , in and to all the Churches ; therfore all should come under one Lord. For 't is divers Lords and masters that make divers Lawes , and minds , and wills and ends . Hence a rise divisions indeed : but one Lord , and one Law , one master , and one mind should be in all the Churches . Besides he is Lord to all alike , as much to one , as to another . Ergo , Vnity Sixthly , One Baptisme : with which all Churches are Baptized , 1. Cor. 12.13 . For by one spirit wee are all baptized into one body . This is not the signe which hath beene often altered ▪ but the substance which will never be altered : not the powring on of water , but the powring on of the Holy Ghost in gifts and graces ; which is in all Christs Churches ; and the Baptisme of Christ indeed . All that are thus Baptized with the spirit , are Baptized into Vnity , into one Body : wherefore the Welsh Curat ( with his Welsh Crue ) would doe well to learne better English ( seeing he would insinuate that he is a Welshman of Cardiff , yet is the Apostle of the English , as he saith , as Paul a Jew of Tarsus was , yet the Apostle of the Gentiles ) then to asperse and despise those Churches of Christ that are under the administration and baptisme of the spirit . He professes openly and in Print proclaims himselfe to have Pauls spirit , ( he might have sayd Sauls spirit ) not to build up , but to destroy ( so I thought ) the Churches . For many of them are ( indeed ) such seducing dangerous spirits which cause division , ( which I confesse I feare are many of them crept into some Churches . ) Now as fi●e with fire , and water with water agrees well enough , so will all the Saints , till there come in an Antipathy of spirit amongst them ; and as fire with water cannot agree together , but make a ●●ge n●yse , quarrell and fight together , and oppose one another violently , with thundring threatnings till one destroy another , unlesse one be thrown from the other . So is it with such contrary spirits as are crept into the Churches , till they be out againe ; fire with fire agrees , because being of one and the same principle and spirit , it addes to and edifies one another ; so the Saints with Saints &c. but water and fire cannot , because the water is of another principle and spirit , and seeks to destroy the fire ; so it seems the Ranters spirits are Christ-Crucifying and Church destroying spirits ( by their owne confessions ) and in Antipathy to the Churches and Saints in fellowship , that seek to build up and edifie one another , and all in Christ : but when this spirit comes , the Welsh Curate tells us , 't will doe all that may be to destroy us . O that the Churches would then have a care in the admission ! Of such ! who ( as in Rev. 2.2 . ) say they are Apostles , but are not ! ( for they are Apostats ) ▪ And the Church of Ephesus was highly commended for their strict triall of them , and for finding them liars , seducers , and false Teachers ; so let us doe , and let us all march on to the Land of Promise , under one and the same hope of our calling whereunto we are called , and as baptized by one spirit into one body . Seventhly , Vnity is urged among all the Churches , for that they have one God and Father of all . One Father without respect of one more then another , God and Father to all alike , all alike deare to him , 2. Cor. 6.17.18 . who delights in all alike , and walks in the midst of the seven golden Candlesticks , without respect more to one then to another , as that one is better me●tall then another ; seeing all are alike borne of God , and all alike in one Covenant , and in one Jesus Christ , Mediator and Head of the Covenant ; therefore he calls for Vnity , for that we are all a Kingdome of Brethren , Mal. 2.10 . one God and Father of us all . 2. Above all ! We are not one above another ; but one aequall with another : but only our God and Father in Christ is above us all , Mat. 23.8.9 . we are all his children , and all alike live in his Will ; he alone commands , and blesseth us all alike , therefore we should be all in unity , Psal. 133.1 . O sweet for Brethren to live together in unity ! 3. Through all . All alike professe him , possesse of his nature , and he , through all the Churches , and Ordinances appeares abroad too , Isay 2.3 . Micah 4.2 . Ergo unity amongst all . 4. And in you all . He dwels in all the Churches ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 2. Cor. 6.16 . Jo. 14.23 . his presence is in this body of Christ mysticall , as it was , it was in Christs body when cloathed with flesh , Col. 2.9.10 . Eph. 3.17.19 . the same for quality though not ( yet ) for equality . Ergo , unity amongst all . These are the bonds of unity , to tye all the Churches together in one ; Sathan hath no better sport then to see them spit fire at one another , and is never in more hopes then then . When Cyrus came neare Babylon with his mighty Army , and found the River about it , over which he was to march with his huge Hoste impassable and unpossible ( it being so deep ) to transport his Army that way , he was at a losse , till he thought of a likely way , which he as suddenly set upon ; he caused it to be divided many wayes , into many Channels , and severall Currents , wherby the main River sunk , and so on a sudden , and with great facility he got over the River with his Army and tooke the City with ease . Thus Sathan doth when he hath any designe against the Saints & Churches ; he sets them into Divisions many wayes . Therefore my Councell , as from the Lord , is to love one another , as Christs Disciples , & be stedfast in one spirit , Phil. 1.27.28 . and then be in nothing terrified by your adversaries : All the powers of Hell cannot hurt thee then . It was the Councell Severus gave to his Souldiers , in vobis pacem & caeter●s dispicite : be one among your selves , and a Fig for your Enemies ; so ye will then be terrible to all Christs Enemies in the world , for they shall know , that out of Sion shall the destroyer come , and they shall finde Jerusalem a burdensome stone . Vis unita fortior , as Mathematitians say of figures , the strait figure or line is weakest , but the circle is strongest of all others and the best , and usefullest , because one part hath fellowship with another , and meets another , and holds up one another ; so should Churches help to hold up one another ; and as one line runs into another , so should they , and such are strongest and best that are so united ; the Lord delights in them most too : O my Dove ! my undefiled is one ! this unity delights his heart . People seem much to eye the Churches now ; now they appear in publick , and preposterous spirits are ready to judge the last news of the Fleet beaten , and the Foraigne Nations , preparing and threatning , to be prodigious signes , presaging ruine to the Churches . which puts me in minde of Cicero's Oration , and answer to the Southsaiers , who upon newes of Earthquakes , and such terrible signes foretold great calamities ready to come upon the State , ( as our star gazers , and sign-observers do now but saies the Orator , fear not ; for the Gods will easily be reconciled to us , if we be but reconciled one to another : so I say to such , our God will easily be at peace with us , so we be but at peace one with another ; and then let them ( all the world if they will ) associate themselves together , and they shall be broken a pieces : yea , in order to their breaking a pieces they must associate themselves together , Isai. 8.9 ▪ and Gog and Magog from all parts of the world , must be gathered together in battell , in number like the sand of the sea ▪ and besiedge the Saints , and circumviron the beloved City of God ; but fire shall come from God ( the spirit of God ) out of Heaven ( the Churches and Saints ) and shall devoure them and eat them up ; as in Rev. 20.8.9 . Out of their mouths shall come fire and devoure their enemies , Rev. 11.5 . and whosoever hurts them must in this manner be killed ; so that there is no fear of all the foes in the world , though they be as many as the sand of the sea . But if any thing hurt us , it will be want of Love ; if any thing will nothing us , it will be want of unity . Vnities severed make no number , Letters divided make no syllable , syllables divided make no word , words divided make no speech , members divided make no body , stones divided make no wall ; so that without unity , all stands for nothing , as a Cypher . I feare nothing so much as want of unity and love among Churches and Members : for as Shepheards observe , when sheep fall a butting one another , a storme is nigh ; so may the Pastors , that Christians contending , and butting one against another , and Churches justling one against another presages a sad day , without mercy prevent ; wherefore to ease my heart , and unburthen my spirit , I am heartily possessed with three things that will produce unity indeed . Which I shall hint to the Churches , and so wipe my pen. 1. A short but sharp time to try the Churches , that those that are approved may remaine ; which day shall be short for the Elects sake , and is called but three dayes and a halfe , Rev. 11 9 though in former years , the time of persecution was long and hotter , for now their bodies shall be above ground all this time of persecution in the sight of all Peoples , and Nations , till the spirit of life enter in afresh , and in a fuller measure then ever before , and the witnesses stand upon their feet again , v. 11. Then woe , woe be to the Nations to the purpose : And this time will be so short that it is called the houre of temptation , Rev. 3.10 . and the hour of Judgement , Rev 14.7 . and for a little moment his indignation , Isa. 26.20 . 1. Pet. 4.17 and then wil the Lord ar●e to punish the inhabitants of the earth : they must begin at Gods house , 1 Pet. 4 17. but end in & with the world . Then sinners in Sion shal be afraid , Isa. 33 14 & terror & trembling shal surpriz● the Hypocrites that are in the Churches ; for they shall not be able to abide his comming like a refiners fire , Mal. 3.2 3. nor can they indure to dwel with those devouring fires , & everlasting burnings , which the upright in heart shall live in . Yet this triall will be well for the faithfull ones , for though two parts will be found drosse and left behinde in the houre of triall , yet a third part shall remaine and be purified , and shall call upon the Name of the Lord , and he will heare them and will say , this is my people , and they shall say , the Lord is my God , Zach. 13.8.9 . this houre will scatter Shepheards as well as sheep , or Pastors as well as People . But then shall the Churches be more in unity then ever , and like gold run melting together out of the refiners fire : for as a flock of sheep are loose about , and scattered , and every one for himselfe feeding , and divided one from another , till comes a dog amongst them , and then they run together and keep close one to another : and so are the Churches too much at a distance one from another , and each one minding her selfe too much and her companions too little , and too much divided , and ( doubtless ) wil be till this time of triall comes , and makes them keep together and closer in love and unity ; so in the Prelates times , Oh what a sweet unity ! love ! and harmony was among the Puritans ! and Professors ! when they were under persecution ! how they priz'd one another ! and so it will be again and much more . Secondly , This Vnity of the Churches will be honoured from Heaven with a large effusion and powring out of the spirit upon them ; for in that day they shall know the Lord to be their God , and as one people they shall acknowledge and never be ashamed , and then shall it come to passe , that he wil powr out of his spirit upon all , Joel 2.27.28 . And by this they will bee yet more one then ever before , as appears Act. 2.17 . and 4.31.32 . when those that were filled with the holy Ghost , were of one heart and one mind , and of one soule , neither sayd any of them that ought of the things which he possessed was his own , and then great Grace was upon them all . Great grace then indeed ! Having favour with all people , Act. 2.47 . This blessed day is hard by us ; when Jerusalem shall be a praise in the whole Earth , round about us ; but we must be purged first . In Ezek. 37.7 . as the bones there came together by the shaking , bone to bone , so will the Churches by the shaking before mentioned , in the time of triall , cling and come up closer together then ever before , Church to Church , and all as one . Though they were before ( as the bones ) scattered , so in their affections , and far asunder , they shall bee shaked together , beleeve it ; and then they shall receive life , and breath from God more then ever before , v. 9.10 . Yea they shall not only be shaked together , but tied together with sinewes and cords and lawes of Love that shall never break : and this is to be before the full winde from all 4. parts blow upon them and fill them with breath and life ; So I am assured from the Lord , and the Churches shall find it , that they must be united together with strong ties and lawes of Love , even with the liveliest sinews and strength of affections , before they shall enjoy that great and notable effusion of the spirit ( which is the winde that blowes where it lists ) in such a measure as from all parts , in all gifts , graces , and admirable administrations as from all quarters , to enliven them , and multiply them ; for in that day they will be as an exceeding great army , Eze. 37.10 . Lastly , consider the great and notable day of the Lord is then ( the next ) that comes upon us , Ioel 2.31 . and Zion shall be glorious . In the mean time as the lines of a circumference , the nigher they come to the center , the more they are united , and the nigher they are one to another . So for certain , Sirs , the nigher we are to that time , the more we are united , and the nigher we are one to another ; So that we shall see every yeare the Churches more and more united and that in the spirit , untill the dispensation of the fulnesse of times , when all things shall be in one . Ephes. 110. The Lord hasten these happy daies : I was pressed in my spirit to acquaint the Churches thus much , and to call upon them to unity , that the enemies might not have such advantages against us , as they doe take for our defect in this duty ; and that our unity consist not in formes but in the spirit ; as for practicall rules heerto , I shall refer the Reader to the following book . But thus I have shewn wherein the Presbyterians and Papists agree and are alike in Discipline , Doctrine , Ordinances , and Practises . In Discipline , for the Church Catholike , Head of the Church , matter of it , force of it , foundation of it , and in laying their foundation , and about the Keyes , and Synods , and in Officers , to all which we have declared our dissent and abhorrance , and so for Doctrine , and Practises in all , in neere fifty particulars , wherein I have clearly instanced ; the Lord make his people in England wise enough to avoyd such Popish tenets and doctrines , and give our Brethren that power and will to cry Down with Antichrist , Down with Babylon , as we do that hear the voice ; lest pertaking of her sins they pertake of her plagues , Rev 18.4 . And let them not think me their enemy for telling them the Truth . Gal. 4.16 . But to the 3. Consid. The 3 Consideration ( to come to a Conclusion ) is , that the consideration 3 Gospel Order in the Congregationall Church-way ( which wee have treated of ) restored to its primitive purity and beauty , is one of the great promises of these latter dayes ; and the spirituall glory of it sparkles in sight of the saints , out of many promises , prophesies , and varietie of the richest types ; and is to stand apparently distinct by its selfe , from all other orders , wayes , worships , or Churches whatsoever , as the visible Kingdome of Jesus Christ , for his subjects to walk in . That it is one of the great promises to bee accomplished in these latter dayes , appears , Isa. 2.2.3 . Micah . 4.1 . Isa. 35.1 . 8 9.10 . Isa. 30.21 . Psal. 110.3 . Ps. 46.2.3.4.5 . and 48. P. 3. Malach. 3.17.18 . Isa. 51.3.4 . Dan. 2.32.33.34 . Act. 3.21 . Dan. 8.3 . The higher is last ; the best wine at last , and the glory of the latter house shall be greater then the former . Hag. 2.6.7.9.21.22.23 . For further Explication ( though I have beene full in former Chapters , yet to conclude this ) I shall name these 6. speciall Heads which ensue , to prove this Generall Assertions without exception . The Prophesies and mproises are full for Christs reigne , as Head and alone Ruler in his Church , especially and most visibly in these latter dayes . He alone shall reign over them in Zion and for ever . Micah 2 17. Psal. 99.1.2 . Isai 9.2.7 . and 22.23 . Psa. 2.6 . And is set up King in Sion . He will be greatest in Zion· Rev. 2.26 . Yea and rule the nations to , Rev. 11.15.17.18 . Zach. 14.9 . Therefore all power is given him in heaven and earth , Church and State , Mat. 28.18 . to rule all , as being more excellent then the mountains of prey , Ps. 76.4 . till all be under him , 1. Cor. 15.25 . Thus he ●ides in our dayes conquering , and to conquer . But to speak to his Headship ; In his Zion , his most speciall habitation and Kingdome . Hee is the alone Head , of whom all members aptly joyned , receive life and growth . And this he is to us , as he is one with the Father , Jo. 17.21 . From whom we have life and grace . In especiall maner hee is to bee manifested such a Head in these dayes of restauration , Hosea 1.11 . the children of Judah and Israel ( though they differ as to form , as Independents and Anabaptists &c. ) shall be gathered together , and appoint to themselves one Head , and come up out of the Land , for great shall be the day of Jezreel . So the Churches of Christ shall be all one , as we said before in Vnity , under one Head , viz. Jesus Christ. For although the Churches have stood off hitherto one from another , as the 10. Tribes did from Iudah , and so we●e divided into two parts , as Independents and Anabaptists , God hath promised to unite them , under one Head , ( when as circumcision and uncircumcision shall be nothing , but a new creature ) though for a time by reason of our too much Idol-worship , God suffered them to divide , 1. King. 11.33 . Yet God hath promised the elect of them shall be all one under one Head ▪ i. e. Christ whom they shall appoint , choose , proclaime , cry up with one suffrage ; he saith not a King for so he shall bee to the Nations , and rule them with a rod of iron , but a Head , & so he shall be to the Churches , to testifie the firme , sweet and inseparable union they have with Christ , as a Head to give vitall spirits power , nourishment , ●ife , wisedome , influence , and all to them , as the members ; i. e. a more admirable , usefull happifying excellent union , beyond comparison , then can be betweene a King and people . And then they shall come up out of the Land , the Churches shall arise out of that of Babylon which held them captive ; out of those forms which made them differ , and from those Idols that caused their divisions , then shal they come out of that Land that they were in bondage in , and bee no more intangled with those yokes . Gal. 5.1 . and all this in the spirit , as Zanchy observes on Hosea because great shall bee the day of Jezreel . That is seminis Dei , of the holy seed , the elect of God , that is , of Christ ▪ as Psal. 118.24 . the great and glorious day of Christs reigne , and great shall be the day of his Churches ; i. e. the saints thus congregated , that have ( as before is declared ) suffered affliction ( for a short time ) in the valley Jezre●l , v. 4. wherfore in a word : Exhort all the Churches ( as Hosea 2.1 . ) say to your brethren Ammi , and to your sisters Ru●hamah , say one to another Ammi my people . The Lord saith Ye are my people , the people that all these things concern , and this great day wil come upon . O preach this doctrine ! and say to them , Yee are my brethren and sisters : O that we would begin this ! to stir up one another , and to provoke one another to love and good workes , Heb. 10.24.25 . and so much the more the nigher this day is , yea to call abroad to such of Israel and Judah that are not yet gathered with you under this one Head , that they may make haste to come up out of the land , wherein they are captive to the King of Babylon , the Beast ! saying to them without , there is mercy , and they may be received ; for though by nature they are Lo-ruchamah , and aliens to the Common-wealth of Israel , without grace , without God , without mercy , or love ; yet by grace they are Ru●hamah , i. e. a people that have found mercy , and hope , and may be received as we , for his bowels are not shut , but means are offered . Secondly , the Prophesies and promises premonstrate the most precious matter which the Church shall be made up of in these last ages , as jewels , Mal. 3.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his peculium , or pick'd out ones , in that day : So Esa. 54 11 , 12. Behold , I will lay thy stones with Saphires and fair colours , upon Christ as the Foundation of his Church , ( which is already laid , and from this very day of the laying ( Christ to be our ) Foundation , God stands engaged to bless us : Haggai 2.18 , 19. From this day will I bless you , saith the Lord , your Churches shall be blessed , upon this foundation shall be laid up the most excellent stones , living stones , yea the liveliest , 1 Pet. 2.5 . having the fairest appearance , and the fullest vertue and efficacy . The Jaspers , viz. are those that are heav'nly minded , meant by the excellentest Skie-colour'd ones that are , those whose conversations are in heaven , and contemplations about heaven . The windows , viz. those that give light , or rather , through whom light ( as they receive from the Sun ) comes to others , are to be of Agates , or rather as some read it , of Chrystals excelling all in purity and sanctity , having of that pure river , cleare as Chrystal in Rev. 22.1 . yea and the gates by whom they enter into the Churches , are to be as Carbuncles , Trem. saith red stones , Carbuncles being of a red colour like fire : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fiery , burning , as well as red , and seems to carry out the excellency of those that do receive others ( as gates to let in ) into the Church , viz. being full of the Word and Spirit , like fire in the bones , by the searching Doctrine of the Word they make trial of those that would enter , Rev. 2.2 . as fire purges and tries , and proves , so do they , being most excellent in divine and spiritual knowledge ; yea , all the borders of precious pleasant stones ; all this showes the excellency of the Church , for matter , which is fore-told by this Prophet , especially relating to these latter dayes , all the stones ( of which this building consists ) even from the Foundation to the topstone , yea and to the very borders , are to be of the most precious stones , the precious from the vile , Ier. 15. not good and bad together , or precious and common together , as have been hitherto , but all of precious stones , ( at least so in appearance ) as Chrystals , Agates , Saphires , Carbuncles , and such like holy and excellent Saints , shining severall wayes for singular uses , with gifts and graces , and what is spoken before figuratively follows plainly : They shall be all taught of God , i. e. by the Vnction from on high , 1 Jo. 2.20.27 . and built up in righteousnesse , i. e. in grace , spirit , power ▪ &c. Such transcendent matter to make up the Church in the latter daies , lies evident for an undeniable truth , in Rev. 21.17 . 18.19.20 . and the foundations of the wall of this City were garnished with all manner of precious stones &c. but that this is spoken of the Church here , appears in Rev. 21.2 . call'd New Jerusalem comming down to dwell amongst men : not that Jerusalem above , Gal. 4.26 . as Paul speaks of it ; but the Tabernacles ( i. e. every particular Church ) of God with men , to whom the Lords presence is sweetly promised , v. 3. and all former afflictions and persecutions are to be removed , v. 4 and times of restitution for new things to be restored , v. 5. Now let the Churches that live in the dayes when the seven Vials full of the seven last plagues are to be powr'd out , know ; that the particular description of their glory and excellency is obvious , and view-able , for though before ( till those days ) they wil be but as poore tabernacles with men ; yet then they ( in unity as before ) shall be the Great City ▪ having the glory of God , v. 10.11 . and light , like a stone most precious , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Luminosum Corpus , lumen ex se diffundens : i. e. the presence of God most gloriously in her , viz. such a presence , and such a light shall the Churches then be filled with , as will give and communicate light to others round about ; In this sence shall the glory of the latter house be greater then of the former , for that in the former the presence of the Lord was manifested , more according to Gods old way of appearing in the Tabernacle or Temple ; that is the Temple was then filled with smoak , as Rev. 15.8 . his presence , & power ▪ & glory , &c. appear'd in smoake , and were discernable so far as might be in smoake ; but then ( it is ere long ) there shall be another manner of manifestation of God in the Churches more glorious , and excelling in power and presence , life and light , then ever before ▪ viz. by filling the Churches with a bodily light , such a substantiall manifestation of himselfe , as shall give light to others , and no more in smoake , darke veiles , and formes , ( which hurt the best sight most ) as before , but in pure light , cleare and light discoveries of himselfe by his spirit , filling the Churches therewith . And further , a further and more speciall description of th●ir happinesse from the excellency of the man●er which he sheweth to be all precious , v. 18 all the City of pure gold , which fires or flames of persecution can't consume , but make more illustrious and pure , and will never weare away , but will be perpetuall for substance ; yea the very outsides , and lowest matter most precious , and like precious stones . Here are twelve named in number alluding to Exod. 28.15 . the 12. Gems set on the breast plate , for the High Priests ornament . Hebr. Coshen , agreeing with Casha● ; for the Saints are so to Christ the High-Priest and in his breasts ; and will be abundantly unto his praise : As an Oracle silent , yet seeing Chazah . And there were to be foure rowes , foure-square , doubtlesse to signifie a comming in from East , West , North , and South , but what kind of matter shall make up the Church , may something appeare from the severall significations and natures of the stones ; as first the Jasper , of the Hebr. Jashpeh , growing in Scythia and Persia , they be of severall sundry colours , but the best is the azure-green ▪ or airy green , which hath a heav'nly brightnesse , ( which Pliny cals , Aerizusa ) of admirable beauty , sparkled with many blood colour'd drops , and it is of incomparable use , and hath variety of good in it ; hung about the necke , it easeth pains , in the inwards , & comforts them saies Galen , staies the violent current of bloud out of the nose , and mulierum menses prohibet ; for it hath an astringent faculty : And some say it availes much against libidine and the luxurious lusts of the flesh . Such excellent matter must Christ's Church , the new Jerusalem in these latter days be begun with ; And we find the former ended with it , Exod. 28.20 . and indeed we must begin where the former ended , and so go on to exceed ; such are Jaspers then , that are ( as we said before ) most heav'nly minded , & enlightned , sprinkled with the bloud of the Lamb , and of incomparable use , being full of divine ( though it may be occult ) qualities , of a strict conversation , and having an astringent power to take people off of luxurious , libidinous , wicked lives , and from making provision for the flesh to satisfie the lusts therof . Secondly , The Saphire which is the Hebrew name , but in Chaldee is Shabz●z , is very pleasant in the eye , which the Medes most account of ; it is hard and durable , and delights and chears the whole man. It is good against choler , melancholy , and the stings of Scorpions , saith Albertus Magnus . It expels Poyson , and cures some pestilent diseases ; such are Saphirs then , ( and shall make excellent matter for the Church ) who are precious in the eyes of all who have sweet , humble , selfe denying , amiable cariages ( which were to bee wished were more among all Church-members now ) as they had in primitive times Act. 2.47 . to be praysed and highly accounted of , of all ; such doe refresh and delight the souls of others , they are durable too , and will never fa●l away from the Church , or forsake the truth , nor be frighted away from profession but endure fiery trials ; such are very vigilant over their own Choler , and doe much curbe and cast by their passion , and they serve the Lord merrily with gladnesse of heart , and rejoyce in the Lord alwayes , and are very usefull against many reigning , raging pestilentiall distempers , and venemous lusts to suppresse them , allay the rage , comfort the heart , and cure the disease . Such as these are in the second place very precious matter : and further as some say , the Saphire will keep a man more chast , by abating the boyling and burning heat of the flesh , and that it is good to clear the eye-sight , to restrain sweat ; and so ( doubtlesse ) such Saints are signified heereby that doe keep their hearts and affections most pure to Christ , & most chast and alone to the Lord , without running a whoring ( as too many doe ) to covetousnes , the world , flesh , pleasure , or the like , that will not suffer their hearts to be taken up with any thing but Christ ; and therefore they curb and cool the heat of carnall concupiscence by the vertue and divine power which is in them . And thereby these have the quicker and clearer sight and faculties of understanding , and do much help others in their sight , especially such as have their eyes oppressed with ill humours ; and they much restraine sweat and labours after things that will not profit them , and thereby do keep their souls and bodies in the better temper , and grow the stronger and heartier after things above ; these are precious matter . Thirdly , A Chalcedonie , which is in Hebr. Nophe● , a sort of Carbuncle , as Pliny saies , lib. 37. chap. 7. it is plaine simple stone in appearance , yet it hath a fiery brightnesse , and grows in the Northern parts , and is found about the Straits of the sea of Chalcedon . Some say it is denominated from the Hebrew Cadcod , as is before mentioned in Isay. 54.12 . On this stone was Judahs name engraven , of whose Tribe came Christ. Heb. 7.14 . And this stone is of singular use against foolish phantasms and flying illusions , and doth very much strengthen the constitution of the body ( vide Zanch. de Ter. meteoris lib. 3.12 . ) The mystery of this is of such Saints that are precious within , though simple and plain and of no account without , and that promise but little by outward appearance , and yet are full of fire , and of the Holy Ghost , ( of the Tribe of Judah ) deeply engraven in them , and on them , as Ignatius was said to have the very Letters JESUS written on his heart ; such are found in the faith , and found in judgement , and of great use , and able to suppresse the phantasticall flying conceits of unfound empty professors , pretenders , and busie brains ; as in every age many will bee about to spread their sprights , and whine out their whimsies and delusions ; and such precious matter will bee of much use to strengthen whereto they belong . Fourthly , the Emerauld , Smaragd . or in Hebr. Bareketh , of Barak , which is Lightning , Ezek. 1.13 . is of a most pleasant , lovely , lively fresh green colour ; on this stone Levi was ingra : ved : it grows in Scithia ; it is a very soft stone , and soon broke , and is not to be forced : It is said of a certain King of Hungaria , that once when he lay with his Wife , having this stone on his finger , it flew in three pieces , which may easily be by over-heating it ; therefore but few weare them : It is a great enemy to Bacchus and Venus , and cures many Diseases , helps the Memory , and is good for the sight , and much expels dreams and fancies from men when they would sleep ; and certainly such Emeralds are those Saints that lively represent the Green Spring , that is come ; the flowering and blossoming dayes that doe come , that are fat and green Olives in the house of the Lord , ye green figs that gives a good smell , and such as are Priests and Levites in Christ , that are very tender-hearted ; a little passion , or pride , or carnall heat , of flesh , &c. makes them humble and soone breaks their hearts ; they can't endure sin , no not appearances of evill , or the least occasions to sin ; though there be but few of them , they comfort many a soul , cure many a disease , help many a bad memory , enlighten many a dark understanding , and do much enable against doating dreams , and foolish fancies that have no good bottomes . These are excellent matter indeed , but they will not endure to be forc'd , but easily yield , and are willing in the day of his power . Fifthly , the Sardonix : the word seems to bee made up out of the Sardine and Onix stone , named in Hebr. Jahalom , ( says Ainsworth ) of smiting ; for it is a very hard stone , and will bear banging blowes : it is ( as Pliny notes lib. 37. c. 6. ) of a fleshly ruddy colour , to be found among the Indians and Arabians , and is excellent to make one modest ; and may mean such sort of Saints as are found and will suffer all sorts , yea the violen●est knocks , strokes , stripes and calamities for Christs sake , the Churches and Gospels sake , and yet will hold out and nothing fear at all , and yet such as are innocent as Doves , very modest men , full of humanity and curtesie to all , stoutly disposed and very gratious . Sixthly , the Sardius , called in Hebr. Odem , of Adam , red . For it is a Bloud coloured stone ; the Chaldee calls it Samkan , and Thargum ▪ Jerusalemi , Samketha , it is found among the Sardians , whence it hath it's name : it is of excellent use to cheare up the heart , and as Paraeus further notes , to drive away fears , to cause boldnesse , to stay the issue of bloud , to put an edge upon the ingenuity &c. It hath an attractive power over wood , and drawes it to it selfe , as the Loadstone drawes iron , and it is excellent to receive a Seale or Image , neither is it dull'd by the often using it : such precious matter are meant by this , who are of the second Adam , the image of him who is of the heaven heavenly , 1. Cor. 15. wash'd with his bloud , and so presented to the Church ; such can comfort poor soules as they have been comforted , 2. Cor. l. 4. and then cheer drooping hearts by declaring their own experiences : these Christians ( and precious stones ) will not suffer feares to possesse them , but by faith are above feares , full of fortitude and courage for Christ and the truth , and evermore emboldning others to stand to it , to fight a good fight of faith , being clothed with the whole armour of God , and to be strong in the Lord , and in the power of his might , putting an edge upon them to act and stir for the truth , and never to be idle ; yea such as are attractive to draw the wood of Lebanon , the Cedars of the Forrest , and fit matter for the builders use into fellowship with them ; and such as have the image of God , the likenesse of Christ admirably on them , and the plaine seale of the spirit in them ▪ and such as are never weary with well doing , nor dull'd with using , these are precious ones indeed that shall bee found ( ere long in more plenty ) fit matter for the Church ; although as yet but few of them are gathered , for they are somewhat obscure in outward appearance . Seventhly , the Chrysolite , which in Hebr. is Tharshish , the name of the Sea in Psa. 48.8 . for it hath the name of a golden stone , and is called in Chaldee Crum-jamma , of the Sea●ole , because that the glorious splendor of it is most splendent , shining golden sea green ; it growes among the Indians and Arabians , and fetched out of black earth oftentimes . It is of excellent use to refrain from Venery and lust , and layd under the tongue it doth admirably abate the thirsts of feav●rs , or violent desires , and it shines loveliest early , horâ matutinâ , by morning light ; such precious souls shal be found out too , that shal be filled with the knowledge of the Lord , which is to be as a mighty floud ; and as the Sea covers the Earth , ( Sea-green ) i. e. having their colour and properties from this Sea and these waters . Such as were fetched from the Blacks , of darknesse into light ; out of the black Earth of the first man , by the power of God , ( although they will with the Chrysolite retaine some signes of that place from whence they are fetch'd , by som black spots which wil appear viz. in their infirmities ) they are great enemies to the lusts of the flesh , & to carnall concupiscence , having in them a restringent faculty to curb and keep back themselves from running out ; and they find a vertue in them , that allayes all passionate and excessive thirstings after the world , or things below ; and are means to coole this in others that have violent Feavorish humours , and call and cry for those things to satisfie them and to quench their thirst , which will but increase their thirst ; but these Saints have vertue from Christ ( the Sun that shines on them and makes them precious ) that they shall never thirst ( so ) more , Jo. 4.14 . and these precious ones will seek the Lord early , as Mary Magdalen did early seek Christ , Jo. 20.1 . ev'n while it was yet dark ; they will lose no opportunity , but take it betimes , and they shine best earliest . Such are the precious matter promised to make up the Church in these last ages . Eighthly , Beryll , in Hebr. Shoham , in Gr. Beryll , the Chaldee is Burla ; Pliny saies it is an Indian-stone , but Dionysius that it is found in Babylon also , of a watrish , sky-colour , for the most part , and somewhat dull to look on ( although they be of divers sorts , and they having divers colours . ) This is also of exceeding good Use , against the humours of the Eyes , and to suppresse sighes , and to help the ill liver , and ( set to the Sun ) to kindle a fire , &c. Such Saints are precious matter indeed who excell in these properties , that are not onely sky-colour'd , and heavenly , but ( watrish ) humble and lowly , and willing to be of no account for Christs sake ; they are little or nothing in appearance , but full of vigour and vertue to comfort souls , to suppresse sighes , and cause sorrows to fly away , to help their sight , to remove humourish obstructions , and to work upon ill livers , and to restore them to soundnesse ; and having the power of Christ , the influences of this sun of righteousnesse with them , they wonderfully inflame souls , and kindle a fire in their hearts to embrace and embosome the things of God , to long after communion with Christ , to bee in love with him and his wayes , and to set souls a burning after grace and glory ; such as these are indeed precious matter . Ninethly , a Topaz , of the Gr. Topazion , in Hebr. Pitdah , whereunto ●●pad or Topaz is taken , found among the Aethiopians , Job . 21.19 . Pliny sayes it growes among the Troglodites , as Dionysius sayes it is an Indian Gemme , in Chaldee Jarkam and Jarkatha , that is green ; it is of a rich golden green colour , it is of excellent use against the Emrods , it affords ( sometimes ) a milky liquor , cures a wound , helps the Lunatick , and keeps much from mutability . Surely such Saints are precious matter , and usefull Gemmes , that the latter dayes shall finde out , for curing of many sharp humorsome diseases , that would obstruct the passages of the excrements , which would be to the hurt of the body , such as would hinder the casting out of traditions , and excrementall doctrines which will hurt the Church : Such Saints shall say , as Isay 30.22 . Get thee hence : Oh fie upon 't ! out with them ( as the word bears it ) as with excrements . Such Saints shall afford sweet milky consolations for Babes , out of their bellies shall flow Rivers of water of life , they shall be weak to the weak , as well as strong to the strong ; they shall bind up many a wounded and broken Reed , and poure Wine and Oyle into the sad gashes of wounded spirits , applying seasonable promises and Balsomes , yea the lunatick ones , that fall sometimes into the waters ( of drunkennesse and iniquity ) wherein without mercy they will be drowned , and sometimes into the fire ( of their lusts , fitting them for the flames of Hell , if they be not help'd by grace : ) Such as these may be means of recovering , and of confirming many in the Faith , and keeping them from changing with every wind of Doctrine ; and they do themselves , and endeavour to make others hold fast their profession , and that without wavering . Oh these wil be precious matter too ! Tenthly , A Chrysoprasus , in Hebr. Shebo , in Gr. Achate , in Eng. Agate , the name signifies a golden green , and indeed the best of them are green sparkling with golden guttulis ; it is of excellent use to revive the spirits , to help the Eye-sight too , and to shine most excellently in darknesse : Oh! such Saints will be precious matter indeed ! that shine best and most in afflictions ! troubles ! nights ! in a time of darkness ! when they see no light ! these will be strong in faith , and are best in worst times , and therefore must needs revive the spirits of others , and quicken them , which be of great use to helpe the weak-sighted ▪ Eleventhly , the Hyacinth , or Jacinth , in Hebr. Leshem ; it is but little , but excellent , of a bright purple colour , or somewhat violet-like , found among the Indians , and Aethiopians , ( and so is the following : ) this is of admirable vertue to preserve from the blast of lightnings , the danger of Plagues and Pestilence in corrupt and infected ayres ; and as Albertus testifies , it causes sweet rest and sleep , defends the animall spirits , and makes men rich : Oh the unspeakable excellent use of the precious gems the Saints of the last dayes ! such Saints are surely meant here , as are violet-like , humble , with their heads low , but hearts high ; sweet and savory , the first flowers ( as it were ) of the time , the witnesses of the Churches spring , and of the Sunnes approach ; these will be able by the divine vertue in them ▪ to keep themselves and others too from hurt by tempests stormes or flashing persecutions or troubles ; yea , from the contagion of sin , and pestilentiall diseases , and corruptions which reigne in others , and make them rage ; these keep up their spirits for God and the Truth , and doe defend the life of God in them from all that would offend those vitall and soul-spirits ; yea such will be a means to make themselves and others to rest in Christ ( their beloved , ) and to finde their bed green too , yea such do make soules ( their own and others ) Rich in Grace , and to abound in wealth , and to fetch in apace of those Treasures of Wisedome and Knowledge , which are layd up in Iesus Christ for the Saints . Twelfthly , An Amethysh , in Hebr. Achlama , is a Stone to be found among the Indians , Arabians , Armenians , Galatians , Aegyptians , &c. this is of a ruddy colour ▪ and is of excellent use to cause and keep temperance , to restrain all excesse and drunkennesse , it takes away from night-feares , and provokes sweet rest : So the Saints in these latter dayes that excel in these vertues , are meant to be the Mystery of this Precious stone , such as are exceeding temperate , and cause others so to be , that will not abide excesse , and they are not afraid of evill tidings , Ps. 112.7 . nor of terrours by night , nor of those terrours which attend times of darknesse and afflictions , they live above all fears and fancies , by an Heroick faith , being resolved , come life , come death , nothing shall separate them ; And they provoke to that sweet soule-rest , and holy recumbency of Spirit which they have in Christ. These are the Precious stones , the excellent Church-matter promised in these dayes to come : And these being under a promise , O what happy dayes are comming ! great shall be the day of Jezreel indeed ; blessed daies then are approching for the Churches : O let us wait for them ! and begin them , by bringing forth the properties of these Precious stones , which are a mystery of the excellency of Church-members , and matter , consisting of excellent gems and jewels , which shall be gather'd up in these latter dayes from all parts of the world ; East , West , North , and South ; Jewes ▪ and Gentiles , Indians , Arabians , Medes , Persians , Scythians , Sardians , as well as English , French , Spaniards , Italians , &c. These Precious stones , viz. such Saints are exceeding rare , as yet ; but ere long the appearances of Christ will be higher , and the shining approaches of this Sunne will be hotter , and the Gospel shall go further , ev'n beyond Seas to find them out , and to gather them up . And after the houres of triall ( which shall come upon the Churches of Europe ) will the Spirit be pour'd out amply , for such an ample employment , viz. to gather Jewels and Precious stones for Church-matter in all parts of the World ; As the excellency of the matter , so the variety of that excellency is also under promise , as appears by the various properties of the Precious stones ; and certainly Zion will be a beautifull scituation , and the joy of the whole Earth : And who will not in those dayes desire to have a right in them ? and highly prize them that are members of the Churches ( which make up this great and holy City the Jerusalem , ) as Precious stones , though now they are contemned and cursed by many , and thought fit for the most furious and spurious foote of disdaine to trample upon . Oh alas ! be they poore to look upon ? plaine simple , in appearance ( many of them , ) yet their worth is not known to men as yet ; but dogs do rent them , and swine would trample them into the mire . But then , when the seven Vials are poured out ; they shall be no more reviled , or vilipended , there shall be no more death , or sorrow , or trouble , or paine upon the Churches , but they of a little one shall become a thousand : and as Isay 60.5.6 . and Isay 49.18.19 . their destroyers , and those that made them wast must be gone packing , v. 7. and then saith the Lord , lift up your eyes round about and behold ; all these gather themselves together , and come to thee ( to be joyn'd ) and he sayes , they shall be ornaments to the Church , and all her waste desolate places shall be re-edified , and yet too little to hold such a company of Zion-Citizens , and Inhabitants , insomuch as the Church shall say , the place is too strait , give me roome ; make way yee Kings , Nobles , Nations , I must have more , and more roome every year , till this ( now ) very little stone grow greater and greater , till it fill the whole earth ; looke for this hastily , and be assured the Jewes will be admirable ornaments , and excellent Church matter by 1666. and many before ; but of all the Tribes the Church must have matter , as appears by the twelve stones which had the names of the twelve Tribes engraven ; though some apply them particularly one by one to the twelve Apostles : Oh! that in the mean time , every Church and every member would make one or other of these Precious stones ! and let them but study by the properties and excellencies of ev'ry stone , how far the following Ages will exceed ours , and Saints exceed us , and Churches exceed ours , who shall be more ( and more to be accounted of ) for their inward excellencies , spirituall and divine vertues , with varieties of them , then they shall be for their outward appearances , or professions or formes , &c. But thus for the matter fore-told , which I chose to demonstrate from the signification of these Precious stones , that I might not labour in vaine . Thirdly , The Prophecyes and Promises to be made good in the latter dayes , are very full for the forme of the Church , which we have sufficiently proved in many Chapters before , and which appears , Ezek. 37.19.21.22 . Zeph. 3.9 . so in Hosea 1.13 . Isaiah 35.8.9 . 2 Cor. 6.17.18 . and in a word , all Churches shall admit her m●mbers one way ; therefore all the Gates ( through which men enter into this City ) are Pearles , all the Gates of one Pearle ; i. e. Christ , the Pearle of price , in and by whom alone shall be entrance into all Churches and Pallaces of Sion . Rev. 21.21 . and no other way , Act. 4.12 . but something to this afterwards ; only this , know that his fanne is in his hand now , Mat. 3.12 . to make separation betweene Wheat and Chaffe , Saints and Hypocrites , to the purpose ere long . Fourthly , the finall cause of the Church is also promised in the latter dayes , at large ; what this finall cause is , we have showne in 1 lib. which some make two-fold , ( so Zanch. lib. 4. cap. 10. S. 39. ) 1. the glory of Christ to be thereby known , as Jo. 17.10 . I am glorified in them , saith Christ : now this is foretold , Mat. 16.26 . Act. 3.13 . with 21. Mat. 24.30 . Rev. 5.12 . thou art worthy of all glory . 2. the latitude of Gods love even to East , West , North , and South , ( as before Jer. 31.3 . ) to gather the Elect from all corners of the Earth , Mat. 24.31 . Oh how this doth commend his love ! Rev. 5.8 . Ezek. 16.6 . Hosea 14.4 . Rev. 1.5 . Jer. 31.3 . But in a word , the general end promised and prophesied in the latter days , is to set forth his glory and praise , as Ephes. 2.21 . so is it in Isay 65.17 . as if he should say ( saies Brightman , ) I will make to me a new people , in whose Assemblies I will be praised , and glorified , so is it in Ier. 31.7 . Rev. 21.11 . Isay 66.18 . to Isay 49.3 . in whom ( in whose Churches of Israel ) I will be glorified , Isay 43. 21. so 1 Pet. 1.7 . 1 Pet. 2.9 . Rev. 15.2.3 . this is especially a worke that will lye upon the latter dayes , let the Churches look after it . But the finall cause with reference to us , is that God may dwell with us , 2 cor 6.16 . Rev. 21.3 . let the Churches make these their end . Fifthly , the Vnity and Order of the Churches , is prophesied and promised two , to be excellent and spirituall in the latter dayes , Jer. 24.7 . Isay 54.13 . Isay 56.6.7.8 . Isay 60.21 . worshipping him in spirit , and in truth , Jo. 4.23.24.25 . Eph. 2.19.22 . and 1 Pet. 2.5 . then shall there be gold for brasse , silver for iron , brasse for wood , &c. Isay 60.17 . spirit for forme , truth for tradition , life for letter , power for appearance , both in unity and order , 1 cor . 13.9 . and that which is more perfect shall do away that which is more imperfect ; but I have spoke to this also at large before : I shall conclude with Christs prayer , John 17.21.22 . which as appears in v. 20. does include us in these dayes as much concerned ; that the Saints ( and Churches ) may all be one , as the Father is in Christ , and Christ in the Father , ; that is spiritually , and in power , mystery , and in truth : And for that end ( sayes Christ ) the glory which thou hast given me , I have given them : ( those Saints & Churches that I pray for ) what glory is that see v. 5. i. e. with thine own selfe , ( not with the worlds earthly pomp , jollities , or terrene enjoyments , but with thine owne presence and divine being ) this glory ( saith Christ ) that thou hast given me , I have given them ; that is , of this divine phesence , power , grace , and being , communicated to them by the holy spirit ; why so ? that they may be one ( there is unity and order meant spiritually ) as we are one : one with us , one one with another , by one and the same spirit : this will be especially in these latter dayes , because , Sixthly , the Promises and Prophesies are very pregnant and big-belly'd for the breaking out of his spirit upon his Saints , and Churches in these latter dayes , Ioel 2. so Isay 59.20 . the Redeemer shall come to Zion , and then v. 21. my spirit shall be upon thee , and my words which I put in thy mouth shall never depart out of thy mouth , nor out of the mouth of thy seed , nor of thy seeds seed , saith the Lord from henceforth and for ever , Isay , 11.9 . H●bak . 2.14 . Zach. 12.18 . Thus if we seriously perpend and weigh with the word of God these six Heads , it will lye obvious to our understanding , that the Church of Christ restored into Gospel-Primitive purity , is the great promise of these later dayes , as appears also in severall Prophesies , wherein the Lord hath promised the repaire of Sion , and to build up the desolate and waste places , and Ierusalem that is broken down , and such like Scriptures , Ps. 102.15.16 . that concern us in these latter dayes , so is it in Ier. 31.4 . I will build thee up again , O Virgin of Israel ! ( ye that are holy and pure sanctified in Christ Iesus ! this Promise is made to you , ) so in Ier. 33.7 . I will build them as at first , saith the Lord ; in order to this work , is all the noise in the world ; for all the obstructions must be removed , and the old must passe away , as in the 2 Pet. 3.10 . with a great noise ; see in Zach. 4.6.7 . where the Prophesie ( which is for our dayes , and from hence forward ) promises the removall of all lets to this work of the Lord ; though they be mountains that hinder , yet he 'le make them all plains : And also the Lord promises the progresse of his House and Temple , ( viz. in these later dayes ) which he hath put into the hands of Christ ( the typified Zerubbabel ) v. 9. ( who hath ( already , even in our dayes ) layd the foundation of it ) untill he hath finished it . So that in order to this Church-worke , and building up of Sion , it will easily appeare , that Gods designe in these latter daies , is to throw downe mountains , viz. the mightiest powers , Princes , Armies , Monarchies , or Kingdomes that oppose the Kingdome of Christ and hinder this work of the Lord in Zerubbabel's hands , Job 9.45 . Job 28.9 . Isay , 10.32.33 Isay 14 4.5.9.10 . & 41.15.16 . & 24.19.21.23 . Hag. 2.6.7.21.22.23 . he will throw them all into the dust that dare to appeare against Sion , or the King of Sion , Psal. 2.9 . wo be to all the Powers ! Princes ! Nations , on the Earth ! that take part with the Dragon ! or the Beast ! or Turk , or Pope ! Rev. 19.19 . God will make all these mounts ( be they never so great ) plaines , by scattring them as dust , Isay 41.16 . Dan. 2.35 . scourging them , Isay 10.24.25.26 . with furious blows , Ezek. 25.16.17 . by stilling them , Exod. 15.16 . Isay 11.6 . Ps. 8.2 . by ruining them , Jer. 49.38 . & 51.20 to the 27. Hag. 2.22 . or else by converting of them , Psal. 102.13.15 . Isay 49.11.12 . & 60.3.4 . Rev. 21.24 . O then let us not be afraid ! Luke 21.25.27.28 . but lift up our heads for our day is nigh ! Psal. 46.2.3.4 . but let all that would have Zion repaired , rejoyce that the Mountains God is making Plaines , the great work then of his Church is hard by : for the head-stone , ( i. e. the first Plantation stone , according to the Primitive patterne , and practise , which Christ himselfe , and after him his Apostles brought forth ) is already in some measure ( blessed be the Lord ) brought forth with shoutings , crying grace , grace , unto it : wherefore let us blesse God for that voyce of Rev. 19.17.18 . which we have heard in our Land , and thinke it not strange the world is an uproare , for all this must be to make for Zion , to make for the Gospel-order in Church-state , before the Apostolicall primitive Church and order can be restored , which is now hard by us : and then the Churches shall flourish and rejoyce , Isay 35.10 . Joel 3.16.17 . and remaine , Heb. 12.27.28 . Zach. 14.11 . and their name shal be the Lord is there ; wherefore read in the Book of God when all this shal be , Isay 34.16 . The next part of this Consid. is that the glory of the Gospel Church is promised by many excellent Types & ful Figures , as the wise know the Old Test. testifies , and not only the glory of Christs Church , but the shame , confusion , and downfal or Antichrists Church in these latter dayes , is by Types layd before us . I might instance for the fall of false Churches , under the Type of Aegypt , Ezek. 31.18 . Rev. 11.8 . that kept Gods people in bondage , and therefore must be plagued again and again , Isay 10.26 . after the manner of Aegypt and of Sodom too , Rev. 11.8 . whence the Lot's are cal●'d out ( even into a little Zoar or handfull at first ) that they may be burnt up with brimstone , Rev. 19.20 . in the furious anger of the Lord , Psal. 83.11.14 Isay 34.2.3 . for their spirituall Whoredomes and Adulteries : So also of Babylon , whence all that can heare are called ( in our dayes , for the voyce is now ) Rev. 18.4 . to make haste out , for Judgements are comming upon her ; the mother of Harlots , Rev. 17.5 . yea of a sudden , in one houre , Rev. 18.8.9.10 . within these three years the smoake of her burning will begin to appeare , and smell in the nostrils of the Churches , and soon after Anno 1655. All that see it shall stand as far from her as they can , for feare of her torments , Rev. 18.10 . though thousands that see it not will fall into it , and feele it to their cost ▪ yet all the Saints , Apostles , Churches , Prophets shall rejoyce , for that Babylon shall be throwne downe with a mighty violence , never to rise more , Rev. 18.20.21 . but to speak no more to this ; in a word , he shall come to his end , and none shall help him , Dan. 11.45 . and that this his ruine is nigh , appears in the 44. verse ; because the tidings which he heares does already trouble him , as the Expositors upon this place have foretold it , to be fatally ominous , and to foretell his eminent fall . 1. For the signs are the falling away from him , ( which will be more apparent within these three yeares ) as the Iewes did from Antiochus Epiphanes ( a picture of the Pope . ) 2. His feare at the tydings of rumours abroad , Dan. 11.44 . the Iesuits , Cardinals , Pope , yea , Rome it selfe trembles to heare of England , and at the troubles that are arising in all Europe . 3. His passionate desire to do mischiefe , and to Romanize as of old , were he able : all these fore-run his ruine ; as Polanus , Brightman , with many others noted ; now they tremble already , as Antiochus ( the Type ) did a little before his end , which End was with the plagues and judgements of God ; and after which neither he nor his Kingdome , nor any of his posterity and temper did ever more rise , but were extinct for ever ; and so will it be with the Pope , Rome , and all that take part with the beast , Rev. 19.20 . But to the Types that foretell the glory of Christs Church , whieh are many , and of long standing ; I might instance in the hill of Sion ; in Davids Tabernacles , as they were Gods habitacles , which were to be made after Gods appointment , Exod. 25.9 . and all that was brought to make them was to be Free-gift , v. 2. and there was to be the Mercy-seat , Arke , and Testimony , v. 21. and the Table with Shew-bread , v. 30. none were to become there that were uncleane , lest they defiled the Tabernacle , but if they did , they were to be cast out , Numb . 19.13 . and the Tabernacle and all therein was annoynted , Lev. 8. and all loop'd and tach'd together ; that break one , break all ; and the Lords presence was in one Tabernacle as well as in the other , 1 Chron. 17.5 . and Feasts of Tabernacles were kept , Deut. 16.13 . and the Tabernacle the Lord kept , and encamped about , and fill'd it with his glory , Exodus 40.34 . now that these Tabernacles doe by Types foretell the felicity of Christs Churches , i. e. the particular Churches in these last days , wil easily appeare , Rev. 21.3 . the Tabernacle of God is with us , and Ps. 43.3 . O let thy light lead me , & thy truth bring me into thy holy hill , and to thy Tabernacles ! so Psal. 46.4 . there is a River , and there be streames which make glad the Tabernacles of the most high . ( i. e. the particular Churches : ) so sayes Doctor Sibs on Psa. 84.1 . O how amiable are thy Tabernacles ! These in these latter dayes are to be built according to the primitive pattern ; all that are taken in , are to be Free-will Offrings too , in the day of his power , Psa. 110.3 . In these Churches are the Seat of mercy to be found in especiall manner , and the Ark , viz. Christ , ( out of whom no salvation ) and the Testimony within the Ark , ( i. e. the secret of his Tabernacle , Psal. 275. ) viz. the spirit , which is the witnesse ; so the Tabernacle of witnesse is the Tabernacle of the spirit , Exod. 31 , 21. Numb . 17.7.8 . and there are the speciall Ordinances in order fixed , and left ; there is the Lords Table , and breaking of bread , and prayers especially and orderly in the Churches , Act. 2.42 . not out of them ; None that are wicked , dead in sin , unclean Carkasses , or defiled persons are to enter in , Psal. 15.1 . and to abide there , , but to be kept out and cast out , 1 Cor. 5.4 . These Churches of Saints and all in them must receive the annoynting , 1 John 2.20.27 . in a large measure ere long , and all be link'd together in love , and loop'd in one ; so as that to hurt one , will be to hurt all , &c. The presence of the most high must be in one Church as well as in another , to preserve them all , to protect them all , to fill all with his glory , Rev. 21.11 . and to feed all with fat things , Corne , and Wine , and Oyle , the feast of Tabernacles , Isay 25. Zach. 14.16 . Skenopegia , of which the world shall not so much as taste of , Isay 65.13 . this is promised by the Type , and much more . I might mention Jerusalem the holy City set as a Type , Rev. 21. as it stood high upon hills , was the vision of peace and safety , the habitation of Kings , the place of the Temple , and worship of God ; the City Compact , and the glory of the Earth . So wil the Church ( which the congregational ones make up as membra causalia ) be upon the top of all mountains , above all in these latter dayes , Isay 2.2.3 . and be the only place of sweet Peace and sure safety for poore soules , for Salvation shall be Walls and Bulworkes , and Zach. 2.5 . they shall not feare the Judgements that will be round about them . So shall the Churches be the Pallaces of Christ , the habitations of the King of Sion , Psal. 48.3 Joel 3.17 . in them the Lord will be worshipped above all , and he will be there a Temple and Light himselfe , Rev. 21.22.23 . and they shall be all united as a City Compact , and be the glory and praise of the whole Earth , Isay 62.7 . & 60.18 . Zeph. 3.19.20 . I might also instance in the Temple of Solomon as a Type of the Church universall , not particular , ( for I have handled that before ) but universall in three things . 1. In the holy of holies . 2. The holy place . 3. The Porch . 1. The holy of holies , as a Figure of the triumphant part of the Church . The 2. a Figure of the militant part of the Church as it is visible here , consisting of such as are indeed holy , and sanctified in Christ Jesus . And 3. the Porch ( which as yet I account no part of the holy Temple ) for all to enter , viz. mixt Congregations ; where all may heare , till they be called into the holy place . This Porch hath mixt company in it , good and bad , Saints and Hypocrites , till they come to be call'd into the holy house , and then they are separated . In our dayes , we are but in Tabernacles ▪ as we sayd before , but the Temple is a building , Solomons dayes are comming ; in the meane time matter must befetch'd from far ( as we shew in the Precious stones before ) as Solomon sent far about to find matter in all Countries for this building ; And at the last all our Tabernacles or particular Congregationall Churches shall be turned into this one Temple , there shall be no more particular Churches as now , but all shall be one Temple to the Lord ; all , all Saints , Churches , past , present , and to come , Jews and Gentiles , gathered from farre , East , West , North , and South , all shall make one Sheep-fold . But before I conclude , I shall bring in one Type more for all , that is a fulfilling in our dayes , and so will untill our compleat restauration , and it is of Eden or Paradise ; and that it is a Type will appeare . Isay 51.3 . so Ezek. 31.16.18 . Ezek. 36.35 . ●6 . he will make her like Eden . So it appeares in Rev. 21. and 22.1.2 . where there is also the Promise of the clear Rivers , and the Tree of life againe . So the Lord hath promised to make his Church a Paradise , that is in Hebr. Pard●se , an Orchard or Garden full of trees of Righteousnesse , Cant. 4.12.13 . Eccles. 2.5 . a water'd Garden , as Isay 58.11 . &c. See to this , in Ch. 3. of 1. lib. the promise is too to make her an Eden . Gr. of Hedone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pleasure , where the Saints shall be fill'd with joyes , Isay 35. ult . &c. But let us heare in what particulars the Type tells us of the spirituall happinesse and glory of Christ and his Churches in these latter dayes . See Gen. 2 8.9.10 . to 18. first , from the Description of the Garden it selfe . 2 Of Man plac'd therein . First , the Garden , v. 8. is sayd to be of the Lords own planting , ( & plantavit ( aut plantaverat ) Jehova Elohim hortum aboriente ) so shall these Churches ( or Gardens inclosed , Cant. 4 12. ) in these latter dayes , wherein you have these five particulars . 1. That the Lord himselfe hath provided and prepared this place ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plantavit implies the excellency of the place above all others , which the Lord himselfe by his own hands ( as it were , ) and with speciall wisdome , power , and industry had made , for in Gen. 1.12 . the earth is said to bring forth other fruits , herbs , trees , &c. But Paradise the Lord made , i. e. to shew how far it excell'd all other places of the Earth , so in Gen. 1.27 . is God said to take Councell as it were & to create man ; whilest for other things he said let them be , & they were so , i. e. to shew that Man was the excellency of all his worke and Creation . So will God himself plant his Churches , as in Isay 5.2 . he fenced it , and gathered out the stones , and planted it , &c. so Mat. 21 33 he planted the Vineyard , hedg'd it about , dig'd the Wine-presse , built the towre : So he p●omises in these dayes ; as Ezek. 36.34 35. the desolate Land shall be tilled , and shall become as Eden , the Garden of the Lord ; for know , v. 36. it is I the Lord that will build the ruined , and plant the desolate ; I have spoken it , and I will do it , saith the Lord. All this is to shew the Excellency of his Church in the latter dayes , which shall be of his planting , above all others of mens plantting , when we shall be the Lords own Husbandry , 1 cor . 3.9 . and workmanship in Christ Jesus , Ephes. 2.10 . 2. It is not called a House or Pallace ; but a Garden , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hortus , which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which signifies to protect and keep ; that is a place which the Lord in especiall manner hedges to keep out beasts , and such as would hurt it . Now , this is a latter dayes promise , and tends much to the happiness of the Churches , tha● the Lord will protect them , Isay 27.3 . Zach. 2.5 . Jer. 32.40.41 . Ezek. 28.26 . Isay 35.8.9 . that they shall be for ever in one , Joel 3.17.20 . and no strangers shal be there ; so that Mr. Erberies spirit , & the Ranters spight to the Churches must , and live and die in their own breasts . 3. The name of this Garden is Paradise , so it is in Hebrew , so in the septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so sayes Zanchy , it is in the Persian language one and the same , and in the Germane Lu●tgarten , and in the Latine call'd Paradisum , and in severall other languages one and the same , viz. a most pleasant place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in voluptate ; and to me it signifies much , that so many languages have one and the same name ; for surely the latter dayes promise must reach to all Nations , and this Paradise shall take in of all languages and tongues , Zach. 8.22.23 . Many peoples , and strong Nations in that day shall seek the Lord in Jerusalem , ( i. e. his Churches ) and in those dayes it shall come to passe , that men out of all languages of the Nations , shall take hold of him , that is a ( spirituall ) Jew ; saying , we will go with you , for we have heard that God is with you : so Rev. 7.4 . four Angels at the foure corners of the Earth stood there in their Offices , whilest another Angell was sent to seal● ( in the sealing day of the spirit ) some of all the tribes , Rev. 21.24 . and Nations shall bring their glory to Zion , and shall walke in the light thereof , or in the light of the Lambe , who is the light thereof . It is certaine , that as the name takes in of all languages , so the thing will , and Jewes and Gentiles , and Hebrews , and Grecians , Italians , and French , and Latines , and Germanes , and all must be brought in to the Church of Christ , or this earthly Paradise restor'd in these latter dayes , according to Promise & Prophesie . 4. From the Seat of it ; the Questionists have been very busie to know whe●eabouts in the world this Eden was ; some say in Mesopotamia , a part of Syria , others about Babylon , ( vid. Plin. lib. 8. ● . 17 . ) others in one part of Syria , and others in another : others in the upper part of Chaldea ; others take in Syria , Arabia and Mesopotamia ; others take in Armenia , Assyria , and all Aegypt : others say , it was in the torrid Zone under the Aequinoctiall line , and others make it to comprehend the whole world ; but as Paraeus observes , these discrepant opinions , and perplexable differences arise from the ignorance of the Rivers , the Head and Branches of Euphrates ; so among the Fathers and Schoole-men , and Academians , with Ministers , and many others , are there different mindes and judgements of the Seat and place of the New Jerusalem , Rev. 21. but what need such Cont●stations ? Praestat enim dubitare de occultis quam litigare de incertis : but this is certaine , that where ever the new River , the typified Euphrates runs , in Rev. 22.1.2 . I meane the spirit of God ( according to the flowings of these dayes ) comes ; a City shall be found , whose builder and maker is God : there shall be the streets as well as the streams of the New Jerusalem : and this spirit will be poured out on all flesh ; I mean on all Nations , and they shall come from far : So that it is mens ignorance of this River ( that is cleare as Chrystall ) that makes them question where Paradise will be found in the world ( I say not of the world ; ) therefore let none say , lo here , or lo there ; but when the spirit is pour'd out , they 'le know and understand . 5. Eastward . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly from before , which is here in Text , Eastward , or from the East , ab Oriente , and in the Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is very considerable ; for Eden was Orientall , or Eastern , sayes Lactant. lib. 2. Paradise was then a part of the East : So is the latter dayes Paradise to be ; but by the East I intend Christ , for where the Sun rises , there we say is the East , and where it goes down , there we say is the West or Occidentall , both East & West , Orientall , and Occidentall , so call'd from the rising and the setting of the Sun ; for there is not really a place or point of Earth at the bottome of the Horison , or Hemisphere , as far as you can see Eastward , that is the East ; no , for when you are there , you are as farre off as before , and so you may goe round the world and never come at it , but where the Sun rises I account the East . Now the Paradise promis'd , viz. the Churches are to be all East-ward , Zion-ward , Christ-ward ; yea all ab Oriente , from Christ ; yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all in Christ , the East , from whence the Sun rises , the Gospel-light burgeons and breaks out in golden brightnesse , and light must go forth ( as from you the Churches ) in the sight of others , and gild the Ayre all about , and shine abroad to the world . Thus the Churches in the latter dayes , being all from Christ the East , all in Christ the East , all for Christ the East , are the Paradise in the East , and are of Christ as the first of all , whence the Sun of righteousnesse shall arise and shine to all the World. Thus far for the thing in generall , now to the speciall Priviledges that appertain to this Paradise , which are under these two Heads . 1. From the Trees . 2. The Rivers . First , in that Paradise was full of Trees , it did signifie the Saints , and Members , and Ordinances of the Churches of Christ in the latter dayes , which lies to me open out of Isay. 61.3 . That they ( in Zion the Churches ) may be called trees of righteousnesse , the planting of the Lord. So in Cant. 2.3 . As the Apple tree among the trees of the Forrest , so is my beloved ( C●rist ) among the Sons ( of God , the Saints in fellowship . ) So Ezek. 47.7.12 . So Rev. 7.1 . and 8.7 . with Rev. 9.4 . So Matt. 3.10 . and 7.17 . and 12.33 . So in Psal. 92.12.13 . Those trees that be planted in the house of the Lord shall flourish , and Psal. 52.8 . I am a green Olive-tree in the house of the Lord , and in Psal. 13. Trees planted by rivers of water bringing forth fruits in due season . Many other Scriptures prove this , besides the ensuing Parallels , but to the Particulars . 1. That as every Tree in Paradise , so shall every Member and Ordinance of the Church be grounded and rooted in Jesus Christ , Ephes. 3.17.18 . Col. 2.6 . Job . 8.17 . and folded into and wrapped about Jesus Christ. 2. Every Tree in Paradise was of the Lords making , so should every Ordinance , and so should every Member of a Church of Christ , being created a new thereto , as the Lords Workmanship in Christ Jesus , Ephes. 2.10 . 3. The Trees in Paradise the Lord caused to grow , v. 9 Gen. 2. So the Lord by his Grace and giving of spirituall Sap , and Life to the Members of the Churches makes them growing Christians , spreading and flourishing Members of , and Ornaments to his Garden inclosed , 2 Pet. 3.18 . and 2.2 . Job . 8.16.17 . Psal. 80.9.10 . and this is an especiall promise of ours for the Churches in Hosea 14.5.6 . I ( sayes the Lord ) I ( by my Doctrine dropping as the rain , Deut. 32.2 . and by my spirit as the neather Springs and Streams from Lebanon , Cant. 4.13 . ) I will be as the dew unto Israell , and he shall grow as the Lilly , and cast forth his roots , ( thick and threefold ) as Lebanon , his branches shall spread . 4. Most fruitfull trees of all the earth besides ; and this is expected of the Churches ; and their members to bring forth fruits ; not common fruits , but Garden fruits ; not ordinary Garden fruits neither , but Eden Garden fruits , i. e. the fruits of the Lords own planting , grafting , growing , the choysest fruits , Jehovahs fruits of the spirit , spirituall faith , spirituall love , spirituall holinesse , spirituall obedience , spirituall knowledge , spirituall prayers , preachings , &c. all of the spirits putting forth , and blooming , and setting ▪ increasing , and ripening , Jer. 17.8 . then they 'le bring forth in a time of drought , when all other trees are withered and burnt up , as Rev. 8.7 . and when the third part of the trees must be burnt up : And why ? because they are so well rooted ; and the Lord causes them to grow . Prov. 12.12 . these bring forth the fruits of holinesse and righteousnesse which are in Christ , Phil. 1.11 . so that ye shall know them by their fruits ; for , 5. They are pleasant for sight . Gen. 2.9 . so must the Saints and all Church-members , ev'n to the world , and in the eies of them without , and shine as lights , and by their conversations attract them , Acts 2.47 . Zeph. 3.20 . I will make you a name and praise among all people of the Earth : this will be , as I have said before , when the Saints shall be a sweet savour to all , 2 cor . 2.14 15. and amiable in the eyes of all . 6. And their fruits good for food , Gen. 2.9 . So will it be again , they shall feed the strong and the weake , with such fruits of love , faith , holinesse , obedience , graces , gifts , prayers , prophesies , interpretations , and exhortations , and such like , day by day , as shal administer grace to the hearers , Ephes. 4.29 ▪ Col. 4.6 . and be full of refreshings , and juice , and sap , and sweetnesse ; yea , ( as Apples ) both meat and drinke to many poor hungry soules : O sweet dayes ! when these fruits shall be ripe , and gathered , and given out in due season . So that it appears the Lord hath promised us in these restitution of times the most precious fruits of imparadised Saints ; suaves ad visum & ad vescendum : so excellent , as shall satisfie all the senses , delightfull to heare of , sweet to smell of , most admirable to feele of , most pleasant to the sight , and exceedingly sweet , savory , and soule-satisfying to the taste . Lord hasten these happy dayes ▪ Then the day of Jezreel will be great indeed , th●n the Churches shall be Paradise , when their members bring forth , such dainty and diversity of fruits , and that for all sorts of people ; that such as will not taste them , may touch them ; or such as will not touch them ; may scent them ; or such as will not scent , resent , nor smell , ( the Spices they bring forth , Cant. 4 16. ) may see them amiable in their eyes ; as such as will not see them , may ( and so they shall ) heare of them . O precious ! precious days ! Come running Lord ! like the Roe ! 7. In Gen. 2.9 . the Lord made every sort of good trees to grow in Paradise , and so will he in these latter dayes ; for there shall not be a confining of a Garden , or Church to one sort of trees onely , and no more , unlesse here and there one by chance ; so to one sort of Judgements ▪ or Opinions , or People ; O no! but of every sort of trees and fruits , of Persons , Professions , and Opinions that the Lord makes to grow , and to bring forth , shall be in Paradise : Oh then will there be a glorious day for Sion indeed ! and Eden shall be the Garden of the Lord ; and the Saints shall feed upon all those sorts of fruits judgements , gifts , graces , or whatever they be . 8. The tree of life shall stand in the midst of other trees ▪ Gen. 2.9 . as also the tree of knowledge , in every Church or Garden of the Lord. The tree of life may be understood two wayes : 1. as living , and then , 2. as life giving ; and in this sence I take it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that it was to give life ; but what kinde of life ? I conceive that in Gen. it may bee life to the body , as our food does by maintaining the natu●all heat , radicall moysture , and animall spirits , &c. but I thinke it most of all intends some quickning power , and vital strength ( if I may so say ) which was given by this fruit to the Eater , ( above all other ) that he could not be sicke , nor wax o●● , nor weake , nor infirme , nor dye ; but should live in perpetuall health and strength , and vigor of spririt . But however , as that tree of life stood in the midst of the rest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was more worth then all the rest ▪ Cant. 2.3 . So does Christ in the midst of his Saints ; in the midst ( Rev. 1.13 . and 2.1 . ) of the seven golden Candlesticks , in the midst of his Brethren , Hebr. 2.12 . his fellow trees , in the midst of the Brethren , in the midst of the Church will I give praises , sayes Christ , so is his Promise to be in the midst of them Mat. 18.20 . so Psal. 46 5. Hosea 11.9 . Joel 2.27 . So Zeph. 3.5.15 ▪ the King of Israel in the midst of thee . So hath the Lord promised us in Zach. 2 5. he will be our glory in the midst of us : and so v. 10.11 . sing , rejoyce , O daughters of Sion ( every particular Church and Assembly of Sion ) for lo ! I come , and I will dwell in the midst of thee ; and many Nations shal be joyn'd to the Lord in that day and shall be my ( joyn'd or gather'd ) people , and I will dwell in the midst of thee : Oh this is a singular happinesse ! for then one member , and one Church , and one tree , and one Ordinance will be as neare to him as another , and receive from him as well as another , and all alike will fetch power and glory , and grace , and spirit , and light , and life , and whatsoever else is communicable from him . Some there be that make this tree a Symbole , and the two trees , the two Sacraments ; so far I agree with them , as to say , these speciall Ordinances are in the midst of the Churches , and must not be dispensed without neither Baptisme , nor the Lords Supper , ( so call'd ) of breaking bread , and they break the Command that dare to give them , or receive them without , for they are to be in the midst of the Churches , and will be so ere long , and kept there by the flaming sword , from the sons of Adam , that run greedily ( according to the Serpents insinuations , 2 Cor. 11.3 . ) to eat of the forbidden fruits . But this tree of life which shal stand in the midst of the gatherd Churches in the restored Paradise , is meant Christ , and so hee shall stand , as Rev. 22.2 . and in the midst of the street of the holy City , ( every Church that helps to make up the great City ) the tree of life which bare twelve manner of fruits , &c. Christ will be in the midst not onely to give fruits ( both meat and drinke ) for other trees ( the Saints and members ) will doe so too ; but he is there living and giving life , 1 Cor. 15.45 . a quickening , i. e. life-giving spirit , having twelve manner of fruits for twelve months , of divers sorts , for all sorts and conditions of souls , and for as often as you will have of him ; and those that eat of him shall never dye , Jo. 6.50 . but grow livelier , and lustier , and stronger , and healthfullier every day : So that Christ hath promised to be a tree of life in the midst of the Churches to make them up an earthly Paradise , which else cant be . 9. Other trees , and this tree of life were much alike , for every tree hath the same wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum , and this foretels me how much the Saints ( the true Members of the Churches ) shall look like Christ , and bring forth fruits like Saints , and walk as he walked , 1 John 4.17 . And represent him as pertaking of divine and humane nature , and being filled with the same spirit , and we know when he shall appear we shall appear like him , 1 Jo. 3.2 . The second speciall priviledges of Paradise , were in the River which watered the Garden ; and that this was also very significant , as to these latter dayes , will easily appear by the spirit which is promised to the Saints and Churches in these latter dayes , as a River , and the Graces as Streams , and the Ordinances as Brooks &c. Isay. 30.25 . Isay. 33.21 . Isay. 32.2 . and Isay. 41.18 . I will open rivers in high places , and in the dry land springs of water , and Isay. 43.19.20 . Behold I will do a new thing , and ye shall know it , I will even make a Way in the Wildernesse and Rivers in the Desart : I will give Rivers in the Desart to give drink to my people , my chosen : So Ezek 34.13.14 . I will feed you upon the Mountains of Israel by the Rivers , in fat pastures : So Psal. 46.4 . There is a River the streams whereof make glad the City of God : So Psal. 65.9 . Thou enrichest it with the River of God which is full of water , Psal. 1.3 . and besides many other Scriptures that in Rev. 22.1 . He shewed me a pure River of water of life , clear as Christall , proceeding out of the Throne of God , and of the Lamb , i. e. the spirit powred cut in the latter dayes flowing from the Father and the Son : but to some Particulars : 1. Whence and whither the River flowed : and 2. for what end ? See v. 10. A River went out of Eden to water the Garden , and from thence it parted into four Heads . 1. The River ran out of Eden ; Eden that lay in the East ; so that River ran from the East ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word is a currere perpetuo cursu , the River ran continually . Some say the Fountain was in the midst of Paradise , but the Text sayes , non Fontem sed Fluvium , it came out of Eden from the East ; the East we sayd before was Christ , and from him out of God , this River ( of the spirit ) continually runs , Rev. 22 1. and shall flow ere long with mighty streams in midst of the streets or Churches . The East was sayd to have two parts ( as Zanchy notes ) the first is clear in the Scriptures which we read much off , as of Arabia , Babylonica , Persiae , Chaldea , &c. in this part was Mesopotamia , and the Garden of Paradise ; but secondly the other part of the East lay obscure , and hidden to us , unknown and unshown in the Scriptures ; and from that part some say the River ran ; whether it be so or no in the Letter , yet this is certain that so much of the Will of God in Christ as is revealed , declares to us Eden , ( the Garden of the Lord ) the Churches of Christ in the latter dayes , will be large , and the Scriptures speak much of it , and show it clearly ; but that part of the Will of God which is secret and in mystery ; hidden and obscure this River runs from also , into the Churches ; by which River the secret and hidden mysteries may and must be found out , and that which is not yet discovered of God and Christ must be revealed , and the whole Book of Revelation ; and whatsoever is as yet sealed up must be layd open , and made common to the Churches . This River it ran into Paradise , partly by secret , close occult conveyances , and partly by open ordinary courses and flowings ( sayes Pliny lib. 5. c. 24. ) So does the spirit , and so it will come flowing into the Churches to water them , & fill them as Waters fill the Sea , Isay. 11. partly by Meanes , Ordinances , Promises , Providences , and such ordinary Passages and Currents of the spirit ; and partly by secret wayes , under ground , mysterious occult conveyances ; but what with one way , and what with another , the Gardens of the Lord the Churches will be well refreshed and filled with this River which arises out of the East : And to finish this Particular , this River ran ( as with one stream ) into the Garden , but from thence divided severall wayes abroad ; so will the spirit as with one mighty rushing Sea into the Churches ; and from them be divided about , and spread abroad . But , Secondly , for what end ? to water the Garden : So the Churches will be abundantly more fructifying and fresh , when this spirit is poured out , than now they are , Cant. 4.15 . And they shall be like a watered Garden , whose waters faile not , Isay. 58.11 . they can't faile , Heb. 2.14 . they are already green and growing , and shall no more be like a parched Wildernesse . Thirdly , a word more about the Division of this River , v. 10. From thence it parted into four Heads . From thence , inde , Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de ibi ; it is a question among some , where this Division is made ; whether before it came into the Garden , and after it went out , or in Paradise ; now it appears to me , although it came into the Garden , uno influxo , as by one stream , yet it went out by four , in v. 10.11.12 13. &c. So that the Division was within the Garden , and by this Division every part of the Garden was watered : So the spirit though it is one and the same ( as from Christ ) yet in the Church it flows severall wayes , in severall Gifts , Graces , and Administrations , 1 Cor. 12.4 . So that every part of the Church may be watered , and every one have according to his measure , some more , and some lesse : And from the Church it flows abroad to the World ; and this foretels us the spirit shall come flowing in such an ample manner into the Churches in these last dayes , and that it shall flow from them and out of them , run out to others several wayes in severall streams ; yea four Heads into the four Parts of the World , East , West , North and South ; and as the foure Heads encompassed and took in many Lands v. 11.12.13.14 . as Arabia , Syria , Chaldea ( Chus ) Aethiopia , Aegypt , &c. So shall the spirit that goes out of the Churches ( in that Great Day of the flowing of it in , and pouring of it on them ) I say , that spirit shall go out of the Churches , round about severall wayes , into all Parts of the World to fetch in , and to compasse about , and to gather up of many Nations , and Tongues ; and Languages , and Lands , to the Lord , and his Christ , who is the East . Yea , and many pretious stones and gold of Havilah shall be fetched in too , as fit matter for the Lords house , in those his latter Golden Dayes : So that the great and glorious Work that God hath to do by his spirit , in these dayes , is in the Churches , and then by the Churches abroad many wayes in the world ; but thus far for the second speciall Priviledges of the Churches ( typified by Paradise ) in the Rivers that shall run in the midst of their streets , and run from them to others : See Zach. 14.8 . And in that day shall living water go out of Jerusalem , the halfe of them one way , and the halfe another , &c. Now we come to the last Description of the Type , which is so full for these latter dayes , and which relates so eminently and evidently to the Churches ; and that is in ver . 15.16.17 . The Lord God tooke the Man and put him into the Garden , &c. 1. The Man , to shew that it was no place for Beasts ; the Lord hath promised no ravenous beasts shall enter into this earthly Paradise , that is to come in these last Ages , Isay. 35 9.10 . 2. The Lord tooke him ( & tulit Jehovah Elohim ) to shew that he came not thither by nature , and was not born to it , or created in it , but translated into it , by the spirit of the Lord ; the Lord put him in ; so none are to be in the Churches , as Members that be in their meer naturall Condition ; or as if born to it , or born in it ; O no! only such as are brought in by Grace , whom the Lord hath brought in and fitted for Church-Communion , by his spirit , that must be Members ; such as the Lord adds , and he adds none but such as shall be saved , Acts 2.47 . Too too many naturall carnall men have crept into the Churches , and have added themselves ; or else others have added them ; but the Lord will out them , and rout them ere long ; he hath not added them : And therefore the fiery tryall will purge them off , and over with a powder ; And that Day will burn up the third part of the trees , Rev. 8.7 . with Zach. 13.9 . and after that , there shall be no more the Cananite in the Lords house , Zach. 14.21 . 3. The Paradise was of use in mans innocency , as an Academy , or the Vniversity ( sayes Pareus ) to which men from all Parts might resort to praise the Lord , and to learn of him , and to behold his most excellent workes , and to feed of the best fruits ; And from thence others might be sent abroad ( as the Rivers went ) to give knowledge to the people ; and of such excellent use will the Churches of Christ be in these latter dayes ; for all sorts of Saints to resort to them ; to praise the Lord in them ; to be instructed by him ; to be acquainted with his most gracious workings in us , and for us , and to feed upon the best priviledges , and choisest fruits of restored Paradise , and to be sent out thence to go abroad all along with the Rivers , I mean with the rich measures of the spirit , to teach the World ; & to instruct them without , that are ignorant of the truth & mysteries of the Gospel , as they are revealed to the Saints in fellowship . Such Churches wil prove the usefullest Vniversities in the World to stock and store , the Nation with able Spiritual Teachers ; and such as shall speake the things they heare and see , being all taught of the Lord by the Anointing from on high so to doe ; and this is promised at large in these latter Dayes . Jerem. 32.40 . Isay. 46.13 . and 54.13.14 . For his Law shall go forth from Zion , Isay. 22. Micha . 4.8 . 4. God would not have man ( no not in his innocency ) to live ( no not in Paradise ) without Law ; but he kept him under strict Law , v. 16. the Lord God commanded the man ( praecepto singulari obstrinxit , the Hebrew notes the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Proposition or Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie more then ( simply ) to command , viz. to command with an Interdiction and Prohibition as follows in v. 17. thus is the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajesau read in Scripture , and this is very significant ; for God doth not promise us a lawlesse liberty , or licentious dayes in these latter dayes ; but that we shall be under his Lawes and Ordinances , which he hath appoynted in the Church : The Saints shall be exact walkers up to the rule of perfect righteousnesse in Christ Jesus ; not destroying but fulfilling the Law , and that in Love which is the bond of perfection , only this obedience shal be more in and by the spirit of the Lord , John 4.25.24 . But God is very exact ( as appears by the strictnesse of the wo●d ) to have his Saints , the Churches and Members thereof subject to his Laws ( even in Paradise ) even in the best reformed & restored dayes , Heb. 8.10 . Ezek. 43.11 . and 44.5.24 . Yea , the Royal Law , James 2.8 And Law of truth , Mal. 2.6 . Yea , the Law to go forth out of Zion to others , Mich. 4.2 . And seale the Law among my Disciples , Isay. 8.16 . So that God especially looks for it from them , for they have more reason to live under the Order and Law of God then any others ; for they are to be Examples to others as lights on a hill , and as the Salt to season others that are without ; They have it first that are in Churches ( most excellently as from the Lord ) and others as from them ; Micah 4.2 . Adam had the Law first in Paradise as from the Lord ( most excellently of all ) and Eve afterwards as from him : Besides the Majesty & Authority of God is promised ( hereby ) especially in the Churches ; as Paul said 1 Cor. 11.23 For I have received of the Lord that which I delivered unto you , &c. so it shal be especially in the last days , as Micah 5.4 . He ( Christ ) shall stand and feed ( and rule ) in the strength of the Lord , in the majesty of the name of the Lord his God , and they ( the Churches ) shall abide : For now ( after this ) shall he ( Christ ) be great unto the end of the Earth : But yet marke this , that the Man was first made , and then commanded ; he had first a Principle , and then a Precept ; the first is to the adesse , and then the other to the bene esse : So that to the singular Comfort of Saints , and all Church Members , here is much promised ; that he will first create , and then command ; that he will first give them a power to do it , and then give them a Precept to do it ; And then they shall be upon the Chariots of Aminadab . First , he 'l write his Law in them , and then receive his Law of them ( i. e. that which is written in them ) in these latter days ; so that the Churches & Saints shal not be , yea cānot be without Law , nor without liberty , nor without the perfect Law of liberty , Jam. 1.25 . 5. Man , though in Paradise must not be idle , therefore v. 15. God put him in to dresse it and to keep it , viz. it , Garden ; for the word is hortus , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Feminine Gender , with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affixed , and it is not without signification to all the Churches and Saints ; for as Zanchy sayes , Paradisu● illa , typus fuit Ecclesiae , ergo , qui in Ecclesiam positi sunt , disca●t se non esse hîc positos ut otiosi vivant , sed ut pro suâ quisque virili , colat Ecclesiam , camque custodiat & Paradise was a Type of the Church , and it concerns every Member of the Church , to remember he must not be idle ; but up and about , to work in the Vineyard , to dresse and keep it ; for the manifestation of the spirit is given to every one to profit withall , 1 Cor. 12.7 . To doe something or other to the edifying of the Church , 1 Cor. 14.12 . Rom. 14.19 . to instruct , exhort , build up , and dresse it , Ephes. 4.29 . 1 Thes. 5.11 . Jude 20. Heb. 10.24.25 . Yea , and to keep it too , from the Foxes of the Field , and the Wild Bores of the Wood ; yea , to keep out all Beasts and such as would hurt this Paradise , and to keep in good Orders , the Fences and Hedges , the Lawes and Liberties of the Church , Jude 3. Gal. 5.1 . Heb. 12.3.4 . Ephes. 4.3.4 . Phil. 2.1.2.3 . 1 Cor. 1.10 . 2 Cor. 13.11 . This Care lies upon all the Churches and Members thereof ; the Lord make them good Husband-men , carefull , and watchfull , and painfull as he hath promised for the benefit of the Church , and the good keeping of this ( Typified ) Paradise , as Hosea 10.11.12 . Obj. But Labour and Worke was ( poena peccati ) a Curse , Gen. 3.17 . and a Bondage . Ans. Not every Labour and Worke , but anxious , vexatious , grievous pains and labours ; but not to labour in Paradise , in the Lords Garden or Vineyard ; to such as the Lord hath set therein , his Yoke is easie ; and his Service is sweet to them , Prov. 3.17 . The Wayes of wisdome are pleasantnesse to their Souls ; they delight to be doing for the Lord , for Christ , for the edifying of his Church , Psal. 1.2 . and 16.3 . and 40.8 . Psal. 119.16.24.35.47.70.77.174 . Duties are a Delight , and Ordinances a Delight to them , Cant. 2.3 . Isay. 58.13.14 . 6. Man though in Paradise , yet upon open Breach of Gods Law he was cast out and excommunicated , Gen. 3.23.24 . Therfore the Lord sent him out from the Garden of Eden , to till the ground , from whence he was taken , and he drove out the man , or expelled , cast , and shut him out ; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hard word , and a clear Excommunication ; whilst the former word he sent out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is but a kind of command to him to pack away ; but now he 's thrust out and banish'd Paradise ; for indeed his offence was the greater , that it was in Paradise after he was so blessed , and had tasted the fruits of it , &c. So must Offenders ( though Members of the Church , 1 Cor. 5.45 . ) be dealt with , & their sins are of the greater aggravation , by how much the longer they have been Members , and by how much the more they have tasted of the Fruits , and found of the Benefits of being inclosed , and in the Garden of the Lord , viz. Church-fellowship ; wherefore let Members beware of the forbidden Fruits ; and they may live ( diu & die ) long and happily in the Churches of Christ in these last dayes . 7. Man in Paradise might eat of every tree , v. 16. of every tree of the Garden thou mayest freely eat , that is of the Fruit of every Tree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex quavis arbore ( except as v. 17. of the tree of knowledge ) thou must eat freely , is an excellent Hebraisme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eat and eat again , yea comedendo comedes , you may eat by eating ; there be some that say under these words lye a Command upon the Man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he must eat of the Fruits of every Tree , without making difference of clean and unclean , &c. This shows the great advantage and priviledges of Saints and Members of the Churches in these last dayes ; they feed upon the Fruits of every Tree in the Garden ( not out of the Garden ) of every Ordinance , of every Administration , of every Gift , Grace , of every Saint or Member ; not putting of Differences , making Distinctions , or having of the Faith with respect of Persons or Opinions , Micah 4.5 . And they shall sit every one under his own Vine , and they shall walke every one in the name of his God , &c. Yea then as every Tree shall be fruitfull , Col. 1.10 . Hosea 14.8 . So every Saint and Member must eat of the Fruits of all , out of all , i. e. that grows out of every one ; yea of the least , lowest , darkest ( and most undershadow ) and meanest Member or Brother of the Church ; for every one shall bring in of his Fruits ( and none be hindred ) and every ones Fruits shall be in due season , Ps. 1.2.3 . and none before the time , Mal. 3.11 . but all ripened by the Sun ; and then every one will be desirous of them , Micah 7.1 . My soul desired the ripe fruits , sayes the Prophet himselfe . 8. Man in Paradise was forbidden the Tree of Knowledge , v. 17. But of the tree of Knowledge thou shalt not eat of it ; for in the day thou eatest thereof thou shalt surely dye ; which words are full in Hebr. you shall not eat of it , that is , not eat out of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if the Lord should ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) poynt out with his finger the Tree he forbad ; if thou eatest thereof thou shalt not faile to dye ; thou shalt surely dye , which is in Hebraisme too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moriendo merierie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt dye with dying , thou shalt dye the death ; that is necessarily , and unavoydably , and most miserably , thou shalt know 't is a fearfull thing to sin in Paradise ( so in Church-Fellowship ) therefore the command is interdicting , and prohibiting the tree of Knowledg . So are the Saints & Members in the Churches , forbid the tree of Knowledge , that is humane Wisdom , carnal Reason and Policy , affectation of Word , Gifts , habituall Parts of Learning ; subtile Sophistry , and all such forbidden fruits ( in Paradise , so ) in the Churches , Col. 2.8 . That none spoyle you through Philosophy , Arts and Sciences , nor corrupt you with humane Wisdome , 1 Cor. 1.20.21 . 2 Cor. 1.12 . which Aegypt and Babylon did , and yet do abound in ; but the Lord hath promised to destroy and bring this Wisdome to nought , Isay. 29 14. And that the deafe shall hear , and the blind see , Isay. 29.18 . The things and visions of the booke which the learned can't read , in v. 11. Because 't is sealed to him ; but the spirit of the Lord shall reveale them to Babes ; And those that see not shall see , whilst those that see shall be made blind : Therefore let the Saints take heed of that Tree whose Fruits ( if they live upon them , and prefer them ( for so Man did ) will be accursed to them , Jer. 17.5.6 . For cursed is the man that makes flesh his arm , whose heart departeth from the Lord ; for he shall be like the heath in the desart , and not see when good commeth : This is a Curse indeed , as full as the Fig-tree had , and this dreadfull Curse is full of wrath for , and to them that prefer and feed ( altogether ) on humane Parts , habitual Gifts , Wisdome , Learning , or the like ; for by these the Old Man ( who must fall ) gets to be enthroned , and Christ and Truth justled out of doors ; not that we deny an use ( yea and sometimes a great use too ) that may be made of Parts , Learning , humane Knowledge , habituall Gifts , &c. For if there were no use at all to be made of them , then they were not to be there ; then this Tree of Knowledge should not have been set in Paradise at all , much lesse in the midst of the Garden ; but this we say , that though they may be suffered , yea seen , heard , handled ; yet they must not be eaten , fed on before the Tree of Life , to live on , or to be nourished by them : O no! but feed on the Tree of Life ! Eate down the Fruits of the spirit ! the Graces ! Learning ! Wisdome of the spirit ! to live on ! to be quickned , nourished ! comforted by , and to have them consubstantiated into you ! So that the other fruits are not first to be feed on ! but to be looked on ! and to be used as Servants to the Tree of Life , and by the bye ! therefore woe be to them ! that prefer the tree of knowledge before the tree of life ! it is that which is here forbid , and is accursed with a most dreadfull sentence and doome upon it ! and they fall fowlest and most irrecoverably , that fall by eating the fruits of the tree of knowledge ! viz. selfe-wisdome and parts , & c ! in preferring of these ( by Sathan's subtill insinuations ) before the tree of life ! Let all Churches and Members look to it then ! For they are under a desperate curse that do so ! and when they do Julian like Apostatize , they are the most hurtfull ! unholy ! violent ! and unexecrable Enemies to Christ and his Gospel . 9. The Serpent got even into Paradise it's selfe , and presently pitcht upon the tree of knowledge , to tempt the Woman ( and so the man ) with the fruits of that tree , and the Woman seeing 't was to be desired to make one wise , Gen. 3.16 . Sayes the Text , took it , &c. So Sathan , that subtill Serpent , creeps into the best Churches at some hole or other , and appears in their Congregations , as Job 1.6 . ( where God sees him when men can't ) and so even in Judas in Christs little fellowship he crowded in , and so in Jude 4 Gal. 2.4 . and when they are at the best and busi●st duties , he 'l be sure to tēpt them , & that subtilly with wonderous art and cunning winding himselfe into the heart of one or other , to tempt them to forbidden fruits ; and he usually gets up into the tree of knowledge , i. e. by carnall reason , humane wisdome , &c. to do it . He oftentimes presents the fairest side of the fairest fruits of this Tree to tempt poor souls with : And he sets upon the weakest vessels to seduce them with a supposition of Gifts , Parts , humane Wisdome , Learning , and the like ; that these will make them wise and as Gods , &c. O sad ! miserable sad souls ! that are so deceived by the fair shows of Gifts , as to prefer them before graces : Wherefore let all Members and Churches be warned hereby ; For Sathan is got in to tempt some of the weakest of them : Therefore sayd Paul to the Church of Corinth . 2 Epist. 11.3 . I fear least by any means as the Serpent beguiled Eve through his subtlety , so your mindes should be corrupted ( by his cunning Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) from the ( plain ) simplicity that is in Christ ; Wherefore let us all beware ! and believe graces more then gifts ; the tree of life is better for food then the tree of knowledge ; the spirit is better then the flesh ; and Christ to be preferred before the Creature , or creature-parts and appearances : And know that none are wise but the Saints ; the Churches and Saints are able to out-see all the Vniversities of the Earth , in altissimis causis rerum . Christ is their Wisdome , 1 Cor. 1.30 . Et dignoscitiva & directiva in him they are wise , 1 Cor. 4.10 . and learned ; the learned of God are brought up in the Universities of Christ , the Schooles of the Prophets indeed excelling all in Knowledge , Phil. 3.8 . Jo. 7.3 . and learning as the taught of God , Isay. 29.11 . and Isay. 50.4 . John 6 45. Rev. 14 3. Rev. 5.5.6 . and excelling all in the truest , purest , fullest , sweetest , and profitablest originall tongues and languages , Dan. 1.17 . Jo. 7.15 . Viz. the language of Canaan , the tongue of the spirit , the purest originall ; Wherefore let not Sathan deceive us with his fair sides of Gifts and Parts , so as to make us eat of them , and chuse them before the tree of life : And yet God forbid but that we should have gifts , and parts , and learning , and languages , in the Churches too , for the service of the Church , and to be under the spirit ; so that there is great reason that the tree of Knowledge should stand there , though the Serpent do make it his Den , and Tree of Temptation . 10. It was the sixth day that man was put into Paradise by God ; and now a day is as a thousand years , so that we live in the sixth day since the Creation ; and now God is restoring Paradise apace , and he hath gathered some Churches , his Garden is enclosed , and he hath caused trees to grow there , and the River to run there ; now it remaines , that he by his own spirit do put man in , we live in this day wherein he will do it , as Ezek . 36.33.35.36.37 . Jer. 32.37 . And I will gather them , and I will bring them againe into this place , Micah 7.9 . He will bring me forth to light , and I shall behold his righteousnesse . Zach. 8.8 . I will bring them , and they shall dwell in the midst of Jerusalem , and they shall be my People , and I will be their God in truth and righteousnesse : the Lord undertakes it himselfe , by his owne hand to put men into his Churches , and to bring in the sons of strangers , and the outcasts of Israel , Isay 56.6.7.8 . and he will plant them , Jerem 32.40.41 . and bring all the good that he hath promised in his word upon them , Jer. 32.42 . and cause them to walk by Rivers of waters , Jerem 31.9 . Ezek. 34.13 . &c. 11. But to conclude the Type , Paradise is the place wherein God did most familiarly appeare , and acquaint himselfe to Man , and manifest his love and glory . Three wayes we read of by which God spake to men , by dreams , by visions , or else face to face ; and in this manner , whereby his Love , and wherin his Glory did most appeare , viz. face to face did the Lord manifest himselfe in Paradise , although his face was seen but as in a Glasse . 2 Cor. 3.18 . under the similitude of an Angel , or some other bodily appearance . This signifies the singular appearances and presence of God , which the Churches shall enjoy above all the world besides , in these last dayes ; his presence is especially promised to appeare , and his Love , and Glory to be manifested in the Churches . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Such a speciall manifestation as is mentioned in John 14.21 . which is promised in these last dayes shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the brightnesse of his glory , Heb. 1.2.3 . Jo. 2.11 . Eph. 3.3.4 . so is it in Psal. 102.16 . when the Lord shall build up Zion , then he shall appeare in his glory . So Habak 2.14 . Then shall they bee filled with the knowledge of the glory of the Lord. So Zach. 2.5 . Rev. 21.11.23 . The glory of God shall lighten the New Jerusalem , viz. the glorious presence of God in it . Then the Saints in the Churches shall have the most familiar presence of God , discourses with him , discoveries of him walking in the Garden , as Cant. 8.13 . and Cant. 7.11 . So Cant. 6.2 . my beloved is gone down into his Garden , to the beds of spices , ( particular Churches ) to feed in the Gardens , to gather lillies . There is Christ most and best to be found . So Cant. 4.16 . and 5.1 . &c. Psal. 63.2 . and Psal. 27.4 . yea the Angel of his presence shall be there , Isay 63.9 . and the name of them from that day , shall be Jehovah Shammah , the Lord is there Ezek. 48.35 . Thus we have done with these Types that foretell the happy state of Saints in Gospel-fellowship , and the Glory of the Churches of Christ in these latter dayes , sparkling through many more Types then I have mention'd , but these are sufficient for present proofe , though every day will bring forth more , and more excellent matter of praises and rejoycings ; whilst the Church comes out of the Wildernesse leaning on her beloved , persumed with mirrh and frankinsence ▪ and the Saints shal have beauty for ashes , and be called trees of righteousnesse , the Lords own planting , that he might be glorified , Isay 61.3 . But lastly , that the Churches of Christ are to stand apparantly distinct from all others ; we have already prov'd it , Chap. 6. lib. 1. &c. besides severall Prophesies and Types we might bring forth , but that 't is time to conclude and rest me , as Numb . 239. Lo they shall not be reckoned among the Nations , and Rev. 18.4 . Johu 15.19 . Hosea 4.15 . and 14 8. Ephraim shall say , what have I to do any more with Idols ? yea so , as an apparent difference shall bee known and own'd betwixt them and others , Mal. 3.16.17 . Jer. 15.16 . for the Lord hath made the difference as from the first , s Gen. 1.4 . God saw the light was good , and therefore divided the light from darknesse , to be distinct . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. by an apparent difference to bee knowne by all ; and so will he make the Churches of Light distinct from them of darknesse , so as it appeares in the Chaldee Paraphrase and tongue : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in the Samaritan tongue , that God made a manifest and bounded separation between them . And this distinct separation , or division of Gods make , must stand . It is then no new thing to be distinct from Parishes , and all false Antichristian Churches , wherein there is a mixture , 2 Cor. 6.1415 . and is not so distinct a separation as is and ought to be in all true Churches from false wayes and worships . We find this too typified by Israel separated from all others Numb . 16.9 . and they were not to joyn in Religion and worship with the other Nations , 1 King. 11.3 . Joshua 2.3 . Exod 23.16 . Deut. 10.8 . and 32.8 . but separated from the mixed multitude , Nehem. 13.3 . Ezra 10.16 . yea in Deut. 23.1 , 2.3 . &c. you will read who might , and who might not enter into the Church ; which much concerns us now v. 1. not such as cannot retaine the seed of the word , as it is in Heb. Shophcah , which sheds and loses that precious seed ; how can they beget others to the faith that lose the seed ? such are not to be received into the Congregation of the Lord : O precious promises ! which will produce and procreate a most excellent distinction in the latter dayes ! when the Lord shall adde to his Churches such as have a fulnesse of his seed , 1 Pet. 1.23 . 1 Io. 3.9 . remaining in them ; and then as v. 2. Bastards shal not be receiv'd , i. e. Hebr. Mamzer , one that is of an Whore , viz. the Whore in Rev. 17.5 . the fruit of uncleannesse . Too too many of them , it is to be feared enter in as yet , that have relation to the Whore , and that don't heartily hate her and all her trumperies and toyes ; but then it shall be , that none but those that hate the Whore. and that shall labour to lay her open to all the World , and burn her with fire , Rev. 17. And such as shall be glad of the day , wherein they may dash her little ones against the stones , Psal 137.8.9 . and may serve Babylon as she hath served Sion , that shall enter indeed , in that day ( and not the bastards that are born of the Whore ; ) But such as have gotten the victory over the beast , and over his image , and his marks , and over the number of his name , Rev. 15.2 . Then will be the great and apparent distinction indeed . Yea then v. 3. The Ammonite and Moabite must not enter in , &c. yet the Edomites shall , v 7. being turned Proselites , and received into the faith ; by Idumea or Edom , I would understand the red people ( as the Word signifies ) and as it relates to the latter dayes ; I do believe it may take in the bloody Jewes , who have so ●ong lay under the guilt , who will e're the third generation enter apace into the Churches , in the mean time ; Remember O Lord these children of Edom ( the Jewes ) in the day of Jerusalem ( the gathered Churches , in the day of Jezreel ) who sayd ( and so they shal say as zealously as any of Babylon ) rase it , rase it , even the foundation thereof : O Daughters of Babylon , who ought to be destroyed ! happy shall he be that rewardeth thee as thou hast served us , Psal. 137.7.8 . In that day every eye shall see , and every ear shal heare that ●srael is a people distinct from all others , and so made by the instinct of the spirit , which leads them out of Babylon into Zion , and into all truths . To conclude , all the Prophesies Promises , Precepts , Practises of Primitive Saints , Preachings , and Epistles , and Acts of the Apostles ( which is our Directory ) yea all the Types and Titles of the Church , as Mount Zion ▪ Jerusalem , Temple , Tabernacle , spirituall house , peculiar people , royal Priesthood , City , Spouse , Vineyard , Paradise and Garden of the Lord , and golden Candlesticks , and Kingdome of Heaven , and all other titles that belong to her , do call aloud in our ears to come in unto her , and out of false adulterine wayes of worship . Wherefore Hosea 2.1.2.3.4 . Say to the brethren , come my people , and to the Sisters ( we will joyn with you ) arise , sing , for there is mercy offered us : Wherefore let us all plead ; Plead with your mother , plead , for she is not my wife , neither ●●n I her husband ( saith the Lord ) Wherefore let her put away her whoredomes out of her face , and her adulteries out of her brest : Plead , strive against her . Litigate . Et rixamini . Zanc. in loc . viz. your mother , the Nationall Church ( so called ) and her children . v. 4. viz. parochiall Synagogues , which are full of whoredomes and adulteries , and are not the Lords Churches , or his Spouse , but Adulteresses and ( as Churches ) the Daughters of the Whore , the Quean , the soul strumpet , who shall be burnt up : Therefore awake , O ye people of England ! Ireland ! and Scotland ! and plead and expostulate in good earnest with them ! For their Whoredomes are in their faces , and their adulteries in their breasts ; in their face , that is their externall worship and ordinances , and discipline ; And in their breasts , that is in their hearts . For Parish-Church Members are ful of whoredoms , uncleaness , idolatry , superstitions , and adulteries in their hearts : They , love the Whore in their hearts . Yea furthermore most impudently and imprudently ( like the most brazen faced Whores ) they will commit sin , incest , adultery in open sight , and without blushing for shame call for their Lovers in the open congregations , and will have their Sacraments , their Services , their Idols , and wil-worship in their Synagogues ; yea and they have their Priests too , to preach up and paint out their idolatry ( as Whores are painted ) & to give them the Sacraments in their sins . O sad dayes I like Sodomes ! but the Lord will judge her ! I remember Mr. Cawdrey in 's storehouse and similles , sayes to this , that his high felony , as 't is for a subject to counterfeit his Kings Letters or Seales ; so for men to make new Lawes and Orders , and not to take Christ's ; but to alter the word , to counterfeit the Sacraments , and most impudently with the Whores forehead to maintain traditions , Customes ( though of long standing ) which are not Christ's , but Anti-Christ's , and to administer the Sacrament and Seales otherwise then the Lord hath appointed , and then Christ hath instituted in his Gospel , yea and to aggravate their wickednesse too , to do it in the Kings ( Christs ) name too ; and to pretend his Commission ( which they have counterfeited and invented ) is horrible felony , and high treason , and renders such as so receive them from their Ministers , an Harlot of Anti-Christ . What can the Parish Ministers and Presbyterians then say for themselvs ? or any that receive from them ? Seeing it is Felony , Treason , and Harlotry . Her Whoredomes and adulteries are so open , as makes a modest man to blush and detest her ; whilst other lewd ones and her Lovers ( that seem yet to carry a fair face ) do defend and professe her to be honest and honorable : Aye , 't is for their credit so to do● who trade with her , as long as they can keep it , which will not be long now . For the Lord sayes , v. 3. Let her put away th●se her ( stinking ) whoredomes , lest I strip her naked , and set her 〈◊〉 in the day that she was born , &c. The Lord hath promised to strip these strumpit-Churches , and Temples of Dagon ; The whore and her children , the Daughters of Babylon , viz. Nationall and Parish-Churches as naked as they were the first day they were born ; they shall be as poore and miserable as ever they were ; yea as in the time of their nativity , how is that ? Why thus . First , They shall be quite stripp'd of cloaths for covering and ornaments , and not have so much as men of gifts , ( i. e. Learning that is graced ) or abilities of the spirit that shall plead for them , but all against them , even those that are as yet the Whores Lovers , and commit adultery with her , they shall loath her when they see her l●wdnesse and nakednesse ; so that she shall be stripp'd of all , and bee as naked as ever she was borne . 2. When these Parishes and Sinagogues , and false Churches were borne as they were naked , so they were besmear'd in bloud , begun in bloud , and born in bloud ; so the Lord will shew their abominable filthinesse in the very eyes and sight of all her Lovers , v. 10. and lay her crimes and iniquities , and contamination open to all the world . 3. When they were born at first , why alas ! they were poor feeble ●hings , and not able to help themselves ; and so it shall bee in these latter , dayes , none shall bee able to deliver them , Hoseae 2.10 . or keep them up , Dan. 11. ult . 4. When borne at first they arose with a cry ; they made the poore Saints to cry , and to suffer death and martyrdome ; but they shall be stripp'd into that condition , that they shall fall with a cry , Rev. 6.16 . Rev. 18.11.18 . Isay 15.5.8 . Jer. 48.5.20 , and howling . 5. When borne at first but little , and so shall they be crowded out and be no more ; as the Kingdome of Christ , and true Churches grow greater and greater . 6. When borne at first they were without knowledge , in darkenesse ( in themselves ) and could not see , and thus shall they be spoyled and stripp'd again , and thrown down into darknesse , never more to rise : as Mat. 8.12 . The Children of the Kingdom shal be cast out into utter darknes : So the children of the nationall Churches , viz. Parish Churches . Thus , Hos. 2.4 . I will not have mercy on her Children , for they are Children of Whoredome , i. e. Corrupt , superstitious , and Adulterated ( even in sight of all Saints ) like Rome the mother , whence they came , as wee proved fully in the first Book : They are not ligitimate Children , borne of God , but of base bloud , adulterine seed , whorish Romish principles ▪ wherefore I will have no mercy on them , saith the Lord , but they must fall with Babylon that belong to Babylon , unlesse they put away their Whoredomes , Superstitions , & unlawfull Worships , & no longer , like impudent Strumpets , to paint themselves over with Spanish , yea Romish Paintings , and alluring outsides : Away with those patches● and alluring arguments used to get people in to those Idol Worships ! of their Sacraments ! Burials ! Baptizings ! or the like ( as they are their inventions , ) that are unwarrantable , and declared Whoredomes , and Adulteries in the God! which the Lord will judge with fire from heaven ! In the mean time , the day of putting a difference is upon us , happy are they that see it and do it : It is as yet in our Nation as it was in Athens , there were two sorts of Congregations , viz. Ecclesia & Agorae , Churches and mixt Congregations ; in the Churches none but such as appeared Saints had communion and entrance ; but the other Congregations ( sayes Flaccus Illiricus ) were made up of any consisting of a confused and promiscuous multitude , which made a meer Politicall meeting . And such are your Parishes and nationall Churches , which are far from being Churches ( as is proved in all the Essentials that appertain thereto lib. 1. ) thus Churches differd from Synagogues as they do from Parishes , vide Vrsin , de Eccles. 1. Quest. Parishes ( at the best ) are but like the great Chamber , whereinto all may come and walk that will ; but the Churches of Christ are his Chambers of presence , the King is there , his Councell there , and thence will come forth his great Acts and Laws , and Declarations to all the World. And although the Ship is tossed , and the Disciples that want faith cry out for feare , let the storms rise higher , as long as Christ is imbarqued with us in the same Seas , and in the same stormes . Wherefore as Caesar said to the trembling Marriner , Confide nauta , Caesarem vebis : feare not , ( honest friend ! ) for ye carry Caesar ! So I say to the Churches , and to all the Members , friends ! feare not ! for the Lord is with you , you carry Christ ; it is he that is in you , and holds the stern for you ; Fear not ! only be carefull of some corrupt boards and members of your Churches who will flye in a storm , and so the ship may spring a leake , and thereby let in too much of the raging Sea ; but bee so much the carefuller to stop the leaks , and every day to be pumping out the corrupt black and stinking waters which get in , and goe on with the fairest gales and wind of the spirit ; and as the waters abute , so the Ark , i. e. the Church ( long and broad , and made of many pieces of Wood that will never rot , which ) shal rest on Mount Ararat , Gen. 7.6.7 . till the waters be all dried up , and the Sea be no more , Rev. 21.1.2 . And thus I have done with this Chapter , and this second Booke , wherein you have had the totum homogeneum of the true Church of Christ , according to the Gospel institution , and true Primitive practise and Christian constitution . We have heard what is to be done before and what in an orderly knitting and imbodying together . The next Booke , ( the third ) if the Lord will give incouragement , will be very large and profitable , to shew what is to be done after this orderly imbodying Wherin the Church will be considered , as the totum organicum in all her Officers , and Offices , and Orders , and Ordinances , ( some of which we want in these days & means maintenances , and even round about her very borders . For as the Body is blind that wants Eyes to see , and deaf that wants Ears to hear , and lame that wants Feet to walk , and Hands to act , &c. but yet it is a Body : so the Church is a Church that wants Organs and Officers , but not so perfect and intire without a Pastor , as a Mouth ; & Tongue i. e. Teachers ; & Overseers , as Eyes ; Elders , as Eares ; Deacons , as Hands to distribute to the poor and needy , &c. Messengers , as Feet ; and such like instruments as these . But yet much care must be had in choosing , and calling , and confirming them in their services and places to execute as by Authority , and vertue and the whole , from , and for the wlole : but of that hereafter , and Thus far for the Essentiali● Ecclesiae . I purpose now to lay by my pen for a little while , till I walke about Sion , and have gone round about her ( even her borders ) and told the Towers thereof , and mark'd well her Bulworks , and considered her Palaces , ( as they are now , and as they have been of old , and as they will be in these later days ) & then I will ( God willing ) arise again , in the Name of Jehovah Elohim , to tell ( what I have marked and met with in my rounds ) to the generation that is to come : Sic nunquam metuant Res Magn● oblivia magni Temporis , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fiat Finiat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THE FIRST TABLE , Of the Eminent ( Orthodox ) Writers , Councels , and Martyrs , in all ages , that have bore testimony to the truths asserted in this Tract , and that are Quoted in the Tract , 1. Lib. A A Insworths Communion . Ainsw . against Bernard . Alphoneus . Ambrose's Epist's . Ames Medull . Theol. Aquinas . Aretius . Arias Montanus . Askew , ( Martyr . ) Augustinus . B BAines's Diocesan Triall . Baines on Colloss . Bartlers Modell . Benson on Hosea . Bernard in Cant. Bernard to Pope Eugenius . Beza . Bilson , ( Martyr . ) Bolton . Brightman . Bradford , ( Martyr . ) Burton's Vindication . Bullinger . Burrough's Heart Divisions . Burrough's against Edwards . Burrough's excellency of a gracious spirit . Buxtorph . C CAlvin . Cameron . Cartwright on Eccles. Policy . Cartwrights Reply to Whitgift Chrysostome . Chamier . Cotton's Koyes . Cotton's holinesse of Church-Members . Cyprian . D DAmport , or Davenport . Dell's Way of Peace . Dike . Diodate . Dixon . E ERasmus . Eusebius Eccles. Hist. Euseb's Prepar . to the Gospel . F FEnner . Ferus . Fox's Martyrs . Fulke against Rhemists , &c. G GOodwin , I. and T. Gregory Epist. Grotius . Gualther . H HAll . Hart's Char. Harris . Hermes . Hierome . Hooker's Policy . Hooker's Survey of Discipline . Hobson . Hooper , ( Martyr . ) Husse , ( Martyr . ) I IAcob's Attestation . Iarchi Sol. Ierome in Hierome . Irenaeus . Iunius . Iustinian . K KEckerman Theol. L LUTher Epist. M MArlinus Epist. Marlorat . Martyr . Marsilinus Patavinus . Mayer . Melanchton . Montanus . Methodius . Moulin . Musculus . N NOyes Temple . O OEcolampad . Owen's Essay . Owen's Eshcol . P PAreus . Parker . Paul Baines . Paul Hobson . Patavinus . Par. Peter Martyr . Peters . Phillips Answer to Lamb. Perkins . Polidore Virgil. R RAwlinson . Robinson's Reasons discussed . Robinson's Essayes . Rutherford . S SAltmarsh . Sasbont . Selden de decimis . Smith on the Creed . Sheindler . Sibbs . T TAylor . Taylor , ( Martyr . ) Tertullian . Tilenus . Trap. V VEnning . Ursin. W WHittaker , Willets Synops●s . Wilson's Cases . Willi●m's Elijah's Wish . Z ZAnch . de Eccles. Zanch. in Hosea . Zuinglius . Finis 1. Libri . The first Table , 2. Libri . ADams on Pet. Ainsworth Communion of Saints . Ames Medul . Theol. Ambrose in Rom. Ambrose in Gen. Ames on Peter . Ames de Anti Bellarm. Anselme . Apology of N. Eng. men . Aquinas . Ardeus . Augustin in Ioan. Augustin in Rom. Augustin Epist. 19. ad Hier. Augustin in Psal. Aurelians . Concil . Auspurge . B BAines in Col. Ball. Bartlet's Modell . Bayly . Beda . Bernard in Paschal . Bernard in Cant. Bernard in Ezek. Bernard de Consid. cum multis aliis . Beza in Mat. Beza in Rom. Beza's Confessions . Beza's Annotations . Bohemia Confess . Bolton's Bounds . Bolton's toss'd ship . Bradford ( Martyr . ) Brightman . Brute , ( Martyr . ) Bucan . Bucer de Gubern . Eccles. inter alia . Bullinger de Eccles. inter alia . Budaeus . C CAlvin in Rom. Calvins Instit. inter alia . Cartwrights Eccles. Discip. Cartwrights against Whitgift . Cawdrey's Sim. Centurists . Clement . Chrysostome Hom. in Rom. inter alia . Cooper . Concil . Carthag . Concil ▪ Aurelians . Concil . Tolet. Cottons Keyes . Cradock's Gospel-holinesse , and Mount-Sion . Culverwells White-stone . Cyprian Epist. Cyprian . inter alia . D DAmascene . Dell's Way of Peace , Dike on Sacrament . Diodate . Dr. Donn . E NENgland's Apologie . Epiphanius in Haeres . Euseb. in Gen. Euseb. Eccles Hist. F FArrar , ( Martyr . ) Featly . Fenner de Sac. Thol . Fenners Alarum . Feurus , ( French Martyr . ) Flaccus Illiricus . Fox Martyrs . Fulke against Rhemists . G GAtaker . Glover , ( Martyr . ) Goodwin , I. and T. Gregory Magn. Gualther . H HAymo . Hawkes , ( Martyr . ) Hierome de Unit. Eccles. inter alia . Helvetia . Confess . Dr. Homes . Hooker's Survey of Discipline . Hooker against Hudson . Hooper , ( Martyr . ) Holland ( Martyr . ) Hudson . Jo. Husse ( Martyr . ) I IEssey , alias Jacie . Irenaeus in Gen. inter alia . Junius . Justin. K KEckerman . Theol. L LAmbert , ( Martyr . ) Latimer , ( Martyr . ) Luther in Joel . Epist's ; inter alia . M MAgdeburgenses . Mayer . Melanchton Com. Loc. inter alia . N NAzianzen . Nilus de Primat . Nelphilas . Noyes Temple . Novatus . O OLevian in Rom. Origen in Mat. inter alia . Owen's Eshcol . P PAnormitane , a Romano Lawyer . Par. Paraeus in Gen. Joel . Rom. inter alia . Parisian Schoole . Papismi Synopsis . Perkins Problem , Cases of Conscience . Perkins in Gal. Rev. inter alia . Peters Discourse of Covenant . Philpot , ( Martyr . ) Pliny . Polanus in Ezek. Dan. &c. Preston on N. Covenant . Prinn's Quaries , &c. Prosper . R RAndall's Star leading to Christ. Ridley , ( Martyr . ) Rivetus . Robinson Justif. Robinsons Essayes . Rogers on good Samaritane Parable . Rogers's Right Way to be saved . Rogers ( Proto-Martyr . ) Rutherford . S SAdeele . Saltmarsh's Flowing● of Christs bloud . Sibb's Marriage Feast . Sibb's Soule-Conflicts . Sibb's Founta ne sealed . Sibb's Excellency of Gospel above Law. Sibrandus . Dr. Peter Smith . Robert Smith ( Martyr . ) Socrates Eccles. Hist. So●omen . P. Sterry . Dr. Stroughton's Right Plea. Synopsis Papismi . T Dr. TAyler in Psalm . Taylor , ( Martyr . ) Tertullian de velandis virginibus , inter alia . Theodoret in Epist. inter alia . Tichbourn on Io. 13. Tilenus . Tindal ( Martyr . ) Trap in Evang. Trelcatius . Dr. Troisse . V VIndiciae Clavium . Vines Serm. before Parl. October 22. 1644. Ursinus Chatechis . inter alia . W WArr's Dispute 'twixt Form and Power . Whittaker de Eccles. Concil . & Pontif. inter alia . Willet . Wilsons Cases . Wittemberg . Confes. Woodman ( Martyr ) Z ZAnchy de Eccles. de Hom. creat . in Gen. Hos. &c. Finis 1. Tabuli . THE SECOND TABLE . Of those Choise Scriptures which are Expounded rescued and defended from the Adversaries in this Treatise . GENESIS . Chap. Vers. Pag. 2 8.9 to 18. 529 530 &c. ch . 9 l. 2 EXODUS . Ch. Vers. Pag. 20 24 116 ch . 9. l. 1 23 1.2 112 ch . 8. l. 1 25 40 120 ch . 10. l. 1 1. KINGS . Ch. Vers. Pag. 10 6.7 383 ch . 6. l. 2 10 9.10 242 ch . 1. l. 2 1. CHRON. Chap. Vers. Pag. 13 9 173 ch . 13. l. 1 15 23 280 ch . 3. l. 2 JOB . Chap. Vers. Pag. 31 14.24 26 27 161. 162. ch . 13. l. 1 36 10 1 ch . 1. l. 1 PSALMS . 4 v. 3. p. 267 ch . 2. l. 2 18 30. 356 ch . 6. l. 2 22 1.2.4 5. 367 ch . 6. l. 2 26 6.7 . 356 ch . 6. l. 2 27 4 334 ch . 5 l. 2 36 9. 1●7 ch 9 l. 1. 44 10 11.14 17.18 &c. 266 ch . 2. l 2 45 10. 240 ch . 1 l. 2 51 12 13. 356 375. ch 6 l. 2 55 6 8.11 . 80 ch 6. l. 1 60 6. 119. ch 10. l. 1 63 1 2. 116 ch 9 l. 1 65 1. 133 ch . 12 l 1 66 19 356 ch 6. l. 2 74 19.20 . 34 35 ch . 3. l. 1 83 11.12 13 171 ch . 13 l. 1 84 10 118 ch . 9. l. 1 87 2.3.4 209 ch 15. l. 1 110 3 3 ch . 1 & 124 ch . 11. l. 1 114 4 26 ch 3. l. 1 126 5.6 365 ch . 6 l. 2 127 1.2 140 ch 13 l. 1 PROVERBS . Ch. Vers. Pag. 1 8 1 ch 1. l. 1. 7 1 119 120 c 9 l. 1 9 1.2.3 4 32.34 &c. 198 199 c. 15. l. 1 ECCLES . Ch. Vers. Pag. 5 1 239 ch . 1. l. 2 7 18 340 ch . 5. l. 2 CANT . Ch. Vers. Pag. 2 11 12. 28 ch . 3 l. 1 3 9 50 ch . 5. l ▪ 1 4 1 2 3.4 &c. 96. ch . 8. l 1 & 43 ch 4 l 1   8 44 ch . 4. l. 1 5 9 &c. 285 ch 3 l. 2   11 150 ch . 13. l. 1 6 1 285 ch 3. l 2   9 337 ch . 5 l. 2   10 282 ch . 3. l. 2   12 253 ch 2 l. 2 8 2 132 ch . 12. l 1   6 266 ch 2 l. 2   5 376 ch 6. l. 2 ISAIAH . Ch. Vers. Pag. 1 3 241 ch . 1. l. 2 2 2.3 4 ch . 1 l. 1. 5 2 43 ch . 4. l. 1 14 32 183 ch . 14. l. 1 22 21 , 22 138 ch . 13. l. 1 27 6 44 ch . 4. l. 1 28 15 63 ch . 5. l. 1 30 21 , 22 33 ch . 3 l. 1 33 17 , 20 117 ch . 9 l. 1 108 ch . 8. l. 1   21 203 ch 15. l. 1 34 11 35 ch . 3. l. 1 40 11.38 329 ch . 5. l. 2 42 11 46 ch . 4 l. 1 51 311 132 ch 12. l ▪ 1 54 11.12.14 510 ch . 9. l. 2 60 5.6 521 ch 9. l. 2   13 , 14 51 ch 5. l 1   17 181 ch . 13. l. 1 JEREMY . Ch. Vers. Pag. 7 9 52 ch . 5. l. 1 15 19 132 , 133 ch . 12 l 1 30 17 , 19 133 ch . 12 l. 1 33 7 524 ch . 9 l. 2 50 5 84 ch . 7 l. 1 209 ch . 15 l. 1 124 ch . 11 l. 1 EZEKIEL Ch. Vers. Pag. 13 14 191 ch 14 l. 1 20 38 562 ch . 7 l. 2 36 37 , 38 29 ch . 5 l. 2 37 7 506 ch . 9 l. 2 43 10 , 11 82 ch . 7 119 ch . 10 l. 1 44 6 , 7 52 ch 5 l. 1 DANIEL . Ch. Vers. Pag. 2 32 154 ch . 13 l. 1 11 44 , 45 525 , 526 ch . 9 l. 2 12 11 , 12 , 13 21 ch . 3 l. 1 HOSEA . Ch. Vers. Pag. 1 11 509 ch 9 l. 2 2 1 510 ch . 9 l. 2 14 5 , 6 44 ch . 4 l. 1   8 146 ch . 13 l. 1 JOEL . Ch. Vers. Pag. 2 29 464 ch . 8 l. 2 AMOS . Ch. Vers. Pag. 3 2 ▪ 3 , 4 303 ch . 4 l. 2 8 11 , 12 35 ch . 3 l. 1 MICAH . Ch. Vers. Pag. 4 2 199 ch . 15 l. 1 4 5 329 ch . 5 l. 2 ZEPHANY . Ch. Vers. Pag. 3 9 133 ch . 12 l. 1 330 ch . 5 l. 2. HAGGAI . Ch. Vers. Pag. 1 2.4 194 ch . 14 l. 1 2 18 189 ch . 14 l. 1 ZACHARY . Ch. Vers. Pag. 2 11. 124. ch . 11. l. 1 330 ch . 5. l. 2. 4 6. 193. ch . 14. l. 1 524. ch . 9. l. 2 6 13. 257. ch . 2. l. 2 8 23. 330. ch . 5. l. 2 MALACH . Ch. Vers. Pag. 3 16.17 . 70. ch . 6. l. 1. 273. ch . 3. l. 2 MATHEW . Ch. Vers. Pag. 4 33. 43. ch . 4. l. 1.   20.22 . 125. ch . 11. l. 1 7 11.12 . 259. ch . 2. l. 2   26.27 . 183. ch . 14. l. 1 190.   6. 54. ch . 5. l. 1 10 27. 283. ch . 3. l. 2. 16 15.20 . 287. ch . 4. l. 2. 13 38.39 . 56. ch . 5. l. 1. 15 13. 109. ch . 8. l. 1 16 16. 53. ch . 5. l. 1 16 18.19 . p. 4. ch . 1. lib. 1 p. 4. ch . 7. lib. 1 138. ch . 13 lib. 1 284. ch . 14 lib. 1 18 17.18 . p. 4. ch . 1. l. 1 & 465. ch . 8. l. 2 21 33 42. ch . 4. l. 1 22 9 129. ch . 11. l. 1   12. 55. ch . 5. l. 1.   21. 181. ch . 13. l. 1   29. 374. ch . 6. l. 2. 24 45. 3. ch . 1. l. 1 25 37. 382. ch . 6. l. 2 28 18. 121. ch . 10. l. 1   19.20 . 303. ch . 5. l. 2 331. MARK . Ch. Vers. Pag. 12 1. 42. ch . 4. l. 1 LUKE . Ch. Vers. Pag. 9 4.5.6 . 128. ch . 11. l. 1   55.56 . 159. ch . 13. l. 1   23. 124. ch . 11. l. 1 12 13.14 . 160. ch . 13. l. 1 14 23. &c. 128.129 . ch . 11. l. 1   28.29 . 136. ch . 12. l. 1 21 25.26 . 26. ch . 3. l. 1. 22 15. 204. ch . 15. l. 1 JOHN . Ch. Vers. Pag. 3 19. 282 ch . 3. l. 2 4 28.29 . 367 ch . 6. l. 2 6 37 362 ch . 6. l. 2   44 253 ch . 2. l. 2 14 17.26 264 ch . 2. l. 2 15 2 109 ch . 8. l. 1   45 44 ch . 4. l. 1   27 357 ch . 6. l ▪ 2 JOHN . Chap. Verse . Pag. 16 13 264. ch . 2. l. 2. 17 21.22 . 523. ch . 9. l. 2. ACTS . Chap. Vers. Pag. 1 14 566. ch . 8. l. 2 2 37 53. ch . 5. l. 1 125. ch . 11. l. 1 365. ch . 6. l. 2   41.47 . 67. ch . 5. l. 1 261. ch . 2. l. 2   39. &c. 72 ch . 6. l. 1 3 22. 121. ch . 10. l. 1 5 13. 283. ch . 3. l. 2   38.39 . 340. ch . 5. l. 2 6 2.3 . 465. ch . 8. l. 2 9 26. 84. ch . 7 l. 1 11 23. 124. ch . 11. l. 1 456. ch . 7. l. 2 14 23. 456. ch . 8. l. 2 15 12.3 . &c. 22. 109 110. &c. ch . 8. l. 1 17 23. 241 ▪ ch . 1. l. 2 18 28. 281. ch . 3. l. 2 ROMANS . Chap. Vers. Pag. 8 16. 372. ch . 6. l. 2 9 1. ibid. 14 5.6 . 243. ch . 1. l. 2. 14 1.2.3.5.6 7 10.13.16.18 19 20.21 &c 329.330 . &c ch . 5. l. 2. 1. CORINTH . Chap. Vers. Pag. 3 3. 43. ch . 4. l. 1   8. 31. ch . 3. l. 1   10. 142. ch . 13. l. 1 11 2.23 . 120 ch . 10. l. 1 12 6. 89. ch . 7. l. 1   13. 307. ch . 4. l. 2 14 1.2.3.31.32.34.35 . 37.39 . 475. ch . 8. l. 2   33.40 271. ch . 3. l. 2 2. CORINTH . Ch. Vers. Pag. 5 11. 356. ch . 6. l. 2 6 16.17 . 72. ch . 6. l. 1 117. ch . 9. l. 1 403. ch . 9 l. 2 8 35. 125. ch . 11. l. 1 10 45. 140. ch . 13. l. 1 12 9. 268. ch . 2. l. 2 12 5.11 . 381. ch 6. l. 2. GALAT. Ch. Vers. Pag. 3 1 39. ch . 3. l. 1   28. 471. ch . 8. l 2 4 6 337. ch . 5. l. 2   9 77. ch 6. l ▪ 1 6 1.2 . 83. ch . 8. l. 1. EPHESIANS . Chap. vers . pag. 1. 10. 338 , 339 c. 5. l. 5 2. 21 , 22. 84. ch . 7. l. 1 189. c. 14. l. 1 3. 17. 196. ch . 14. l. 1 4. 4 , 5. 307 , 308. c. 4. l. 2 5. 11. 42. ch . 4. l. 1 72. ch . 6. l. 1 PHILIPPIANS . Chap. vers . pag. 2. 12. 187. ch . 14. l. 1 3. 15 , 16. 330. ch . 5. l. 2 4. 3. 566. ch . 8. l. 2 COLOSSIANS . Chap. vers . pag. 1. 18. 148. ch . 13. l. 1 2. 6 , 7. 144. ch . 13. l. 1     196. ch . 14. l. 1   9 , 19. 148. c. 13. l. 1. 150. c. 13. l. 1. 182. c. 13. l. 1.   17. 337. ch . 5. l. 2   18. 317. ch . 6. l. 2 2 THESS . Chap. vers . pag. 2. 8. 154. ch . 13. l. 1 1 TIMOTHY . Chap. vers . pag. 6. 3 , 4 , 5. 120. ch . 10. l. 1 2 TIMOTHY . Chap. vers . pag. 2. 24 , 25. 128. ch . 11. l. 1 3. 3. 72. ch . 6. l. 1 HEBREWS . Chap. vers . pag. 1. 1 , 2. 366. ch . 6. l. 2 3. 10 , 11 , 13. 207.208 . ch . 15. l. 1. 4. 12. 257. ch . 2. l. 2 6. 8. 208. ch . 15. l. 1 11. 10. 189. ch . 14. l. 1 13. 7. 136. ch . 12. l. 1 1 PETER . Chap. vers . pag. 2. 3. 357. ch . 6. l. 2   9. 133. ch . 12. l. 1 4 14. 267. ch . 2. l. ● 5. 2. 255. ch . 2. l. 2 2 PETER . Chap. vers . pag. 2. 10. 187. ch . 14. l. 1 APOC. or REV. Chap. vers . pag. 2. 2 , 14 , 15 , 20. 101. c. 8. l. 1 207. c. 4. l. 2 5. 9. 134. ch . 12. l. 1 11. 5. 90. ch . 7. l. 1   6. 19. ch . 3. l. 1   8. 342. ch . 5. l. 2   16. 382. ch . 6. l. 2 12. 1 , 2 , 14 , &c. 9. ch . 2. l. 1 14. 4. 134. ch . 12. l. 1 18. 4 , 8 , 9 , 10. 525. ch . 9. l. 2 20. 8 , 9. 90. ch . 7. l. 1. 21. 17 , 18 , 19 , 20. 511. ch . 9. l. 2. The third Table : Fully and Alphabetically declaring the chief things handled in the whole Treatise . p. is for page , c. for chap. and l. for lib. A. ABimelechian destiny nigh them that usurp Christs Seat , pag. 172. chap. 13. lib. 1 Ablest , Embody first , and in publick , p. 278. c. 3. l. 2 Account of faith at Dublin , p. 350 c. 5 ▪ l. 2 Accusations against Saints and Gospel-discipline , p. 13 c. 2. l. 1 Acts of the Apostles ▪ Churches Directory , p. 123. c. 10. l. 1 Acts of Providence oft read ( Hebrew-like ) backward , p. 47. c. 4. lib. 1. & epist. p. 6 Acts of the soul , reflex and direct , p. 376 , 377. c. 6. l. 2 Adjunct to a true Church , is the word preached , and no more , p. 79. c. 6. l. 1 Admission of Members , of whom , by whom , how and when , p. 288 , 289 c. 4. l 2 Admission of the least and lowest Saints , p. 339 , 340 , 348. c. 5. l. 2 Admission of all opinions that differ in things doubtfull and indifferent , p. 311 , 312. c. 5. l. 2 Advantage to Churches by experiences of Saints , p. 358 c. 6. l. 2 Advowsons and presentations wicked , and how , p. 7. & 29. of Epist. Adullamites are many , p. 93. c. 7 l. 1 Aegypt , Churches of Form , how ? p. 342. c. 5 ▪ l. 2 Aegypt a type of Antichrist , p. 525. c. 9. l. 2 Aegyptian plagues on Parish Churches , p. 92 , 93. c. 7. l. 1 Aegyptian Task-masters , who now ? p. 342 c. 5. l. 2 Aegle-Saints nested in the Rock , p. 198. c. 14. l. 1 Affections held with difference of opinions at first , p. 333. c. 5. l. 2 Affections of women above mens , p. 474.475 . c. 8. l. 2 Afflictions , converting Ordinances , p. 403 , 413. c. 6. l. 2 Afflictions of ( spirituall ) Israelites under hard task-masters , how ? p. 342. c. 5. l. 2 Afflictions on the Author great , p. 432. c. 6. l. 2 Agates ( precious stones ) who ? p. 510. c. 9. l. 2 Age ; in the last was to know Christ the Head , in this Christs body , but in the next , both , viz. whole Christ , p. 147. c. 13. l. 1 All ages Eminent Independents , p. 114 ▪ c. 8. l. 1 All Languages and nations must make up one Church ere long , p. 530. c. 9. l. 2 Ambition , what it brought the Bishops to , p. 106 , 156. c. 8 , 13. l. 1 All of different opinions , &c. one , p. 329. c. 5. l. 2 All in one , the beauty of Sion , p. 337. c. 5. l. 2 Amethysts ( precious stones ) who ? p. 519 , 520. c. 9. l. 2 Ames left his Professorship for Church-fellowship , p. 118. c. 9. l. 1 Amiable Tabernacles are the congregational Churches , p. 87. c. 7. l. 1 Anabaptists in Ireland too bitter , unsound in judgement , wresters of the Scriptures , uncharitable and censorious . A lesson for them , p. 299 , 302 , 305 , 307 , 309 , c. 4. l. 2. p. 453. c. 7. l. 2. p. 334. c. 5. l. 2 Angels can't teach so well as experiences do , p. 384. c. 6. l. 2 Anger of God against such as company with Christ's enemies , p. 76. c. 6. l. 1 Antichrist destroyed and tormented , how ? p. 23 c. 3. l 1. Antichrists sawcinesse , whether in Episc. Presbyt . or Indep . to usurp Christ's power , p. 105. c. 8. l. 1 Antichrist fals the same way he rose , p. 156. c. 13. l. 1 Antichrist arrogates both powers , viz. Eccles. and Civill , p. 176. c. 13. l. 1 Antichrist the first that made difference of opinions , difference of affections , p. 333 c. 5. l. 2 Antichrist typified by Aegypt , Sodom , Babylon , &c. p. 525. c. 9. l. 2 Antichrist , how he resembles , or rather dissembles Christ. p. 25. epist. Antichristian-Chur . parish-Churches , p. 61. c. 5. l. 1 Antichristian-Churches we must separate from , pag. 78. ch . 6. lib ▪ 1 Antichristian to rob Sisters Right , p. 469. c. 8. l. 2 Antiochus Epiph. a figure of the Pope , p 526. c. 9. l. 2 Antiquity for the Independents , p. 60. epist. in Apostles-daies Church-discipline was glorious , and how ? p. 910. c. 2. l. 1 Apostles not Heads , but Helpers , p. 120. c. 10. l. 1. p. 107. c. 8. l. 1 Appeals never any to Jerusalem about Church government , p. 110. c. 8. l. 1 Appearance of Christ the ruine of Policy . p. 170. c. 13. l. 1 Archbishops ( third ) Head of Brasse , p 156 , 157. c. 13. l. 1 Arke on the waters yet for forty years , p. 24. c. 3. l. 1 Arke overturned by Beasts carrying it , p. 36. c. 3 l. 1 Arke on which the Spirit rests , p. 268. c. 2 l. 2 Armes which the Lord draws with , are Spirit ( his right hand ) and Word ( his left ) p. 253. c. 2. l. 2 Army of Christ , who ? p. 85 c. 7. l. 1 Armour of light for Saints of all judgements and opinions . p. 335. c. 5. l. 2 Armoury for swords for Saints , p. 99. c. 8 l. 1 Assembly of Divines a ( fourth ) Head of Brasse , p. 158. c. 13. l. 1 Assemblies of Ministers must down : which are allowable , and which not , p. 109. c. 8. l. 1 in Assemblies of Sion , God is glorious , p. 118. c 9. l. 1 Assurance requisite before entrance , p. 248. c. 1. l. 2 Assurance brought to light , and how to know it , p. 372 , & 451. of exper . c. 6. l. 2 Authors judgement of the Restauration : 1 Gradually now ; 2 Universally to come , p 20. c. 3. l. 1 Author prays he may be as a light to give others light , though he be spent for 't , p. 50. c. 5. l. 1 Author abused at Dublin for Mr. Bartlet , p. 88. c. 7. l. 1 Author's warning to the Parliament , p. 172. c. 13. l. 2 Author expects a world of Antagonists , but he cals for reasons , not railings , p. 226. epist. l. 2 E. A very , her Experience , p. 402 , 403. c. 6. l. 2 Author's Experience , p. 419 , 420 , &c. ibid. Author's assurance how attain'd , p. 431 , 438. ibid. Authors call to the Ministry how , p. 436 , 437. ibid. And his order in teaching School p. 438. ibid. Author's Resolution and Motto , p. 3. His suffrings in Essex , p. 231 , 232. epist. l. 1 B. BAbes have full breast● , pag. 100. chap. 8. lib. 1. Babes of Christ tenderly received , p. 331. c. 5. l. 2 Babylon a type of Antichrist , p. 525. c. 9. l. 2 Babel hath the hearts of millions , p. 40. c. 3. l. 1 Babylons fall bewailed by many , p. 37. c. 3. l. 1 Babylon in Parish Churches , p. 64. c 5. l. 1 Babylon falling and all that traded with her , p. 94. c. 7.1 the Baptist put by scandalous , p. 56. c. 5 l. 1 Baptisme , how Presbyt . and Papists agree in it , p. 466. c. 9. l. 2 Baptizing again , unlawful , pag. 295. chap. 4. lib. 2 Baptisme of Christ , is with holy Ghost , p. 296 , and how it differs from John's , p. 300. c. 4. l. 2 our Baptisme true for matter and form , p. 296. ibid. Baptisme which signifies most is best , p. 298. ibid. Baptisme of Anabaptists unlawfull , and why , p. 299. ibid. Baptisme constitutes not a true Church , p. 308. ibid. Bare profession not enough for Church fellowship , p. 56. c. 5. l. 1 Barren Clouds who and when ? p. 203. c. 15.1 M. Barkers Experience , p. 413. c. 6. l. 2 S. Barnwel's Experience , p. 415. c. 6. l. 2 Bastards , who ? p. 549. c. 9. l. 2 Beast ( seven-headed ) politick in all ages , p. 10. c. 1. l. 1 Beasts made their Stie of the Church , p. 36 , 37. c. 3. l. 1 Beasts carried the Arke till they overturn'd it , p. 36. c. 3. l. 1 Beasts meet together in Parish Churches , p. 93. c. 7. l. 1 Bed of Christ , where ? p. 50. c. 5. l. 1 Beleevers bound to walk together in Christs way of Church-fellowship , p 198. c. 15. l. 1 Benefits in Churches , p. 201 , 202 , 203 , 204. c. 15. l. 1 Beleevers of all sorts to be received , p. 312. c. 5. l. 2 Beauties of holinesse p. 3. c. 1. l. 1. & p. 69. c. 5. l. 1 Beauty of Saints embodied , p. 87. c. 7. l. 1 Beautifull object of the Churches is attractive , p. 177. c. 9. 1 Beauty of Gospel-fellowship appears in publick embodying , p. 282. c. 3. l. 2 Beauty of Sion is all in one , p. 337 , 338. c. 5. l. 2 Beryls ( precious stones ) who ? p. 517. c. 9. l. 2 Bishops how they got to be so big as Lords , Judges , Barons , &c. p. 106 107 , c. 8. l. 1. p. 166. c. 13. l. 1 Bishops with their Diocesses , how they got in ; and how Heads of brasse . p. 156. c. 13. l. 1 Bishops Lands belong to the poor , p. 167. c. 13. l. 1 F. and A. Bishop's Experience , p. 398. c. 6. l. 2 Blossomes of these daies , and Blessings promised us , p. 30 , 31 , 32 , 33 , 34 , &c. c. 3. l. 1 Blow to Parish-Churches fatall , p. 94. c. 7. l. 1 Body of Christ , his Church , p. 83 ibid. Body together consults in Church-affairs , p. 110. c. 8. l. 1 Bondage of works , p. 420. c. 6. l. 2 Book of the lamb , ere long out , p. 217. epist. l. 2 Bosome-love to Church of Saints , p. 103. ibid. Breach upon some Churches , p. 280 c. 3. l. 2 Brazen fac'd men set up Brazen head , p. 151. c. 13. l. 1 Brazen head compels by force , is a mixt metall , best in outside , hath an ill savour , and is , mans creature , &c. p. 152 , 153 , 154 , 155. c. 13. l. 1 2 Breasts of the Churches , p. 99. c. 8 l. 1 Bride cals to her friends , p. 40. c. 3 l. 1 Bride coming forth in these daies , p. 46 , c. 4. l. 1 Building of Christ , is his Church , p. 4. c. 1. l. 1 Builders are yet unskilfull , and not such spirited Aholiabs as will be , p. 123. c. 10. l. 1 Builders wise who and how , p. 142 c. 13. l. 1 Build first in Christ , then into Churches p. 188. c. 14. l. 1 Builders foolish how they differ from the wise , p. 190. c. 14. l. 1 Builders most of them reject the right stone , p. 193. ibid. Builders warn'd of Christning Churches into their own names , p. 197. ibid. Buriall of all ceremonies when ? and how ? p. 313 , 314 , c. 5. l. 2 M. Burrels Experience , p. 413. c. 6 l. 2. J. Bywater Preacher his Exper. p. 394. c. 6. l. 2 CAll into Christs Gardens these daies , pag. 45. chap. 4. lib. 1 Call to convert all , p. 55. c. 5. l. 1 Called number the Church , p. 73. c. 6 l. 1 Call of Christ makes us volunteers , p. 124. c. 11. l. 1 Call , when , and how ; extraordinary and ordinary , legall and evangelicall p. 394 , 403 , 406 , &c. c. 6. l. 2 a Call most orderly when , p. 450. ib. a Call to the Ministry how , p. 436 , 437. c. 6 l. 2. Callings to be followed , p. 75. c. 6. l. 1 Canons ( though ere so charg'd ) the Church fears not , p. 185. c. 14 l. 1 Care God hath to provide a Gospel●Discipline , p. 3. c 1. l. 1 Care of Christ , greatest to his Churches , p. 204. c. 15 ▪ l. 1. & 44 4.1 Captivity of Babylon in Parish Churches , bondage , pag. 64 ▪ c. 5. l. 1 Carnall Reason keeps off of Church-fellowship , pag. 80. ch . 6 lib. 1 Castle of defence Christ to 's Churches , p. 185. c. 14. l. 1 Cause judged by the Effects , p. 361 c. 6. l. 2 Catholick Church what , p. 480. c. 9. l. 2 Caution to the Churches of the Church-destroying ranting spirit which is abroad , p. 553. c. 9 l. 2 & p. 502. ibi ● . Censuring taken off , how ? p. 364. c. 6 l. 2 Censurers admonish'd first , p. 418 c. 6. l. 2 Ceremonies dead when , and how ? p. 314. c. 5. l. 2 Chalcedonies ( precious stones ) who ? p. 514. c. 9. l. 2 E. Chambers her Experience , p. 406 , 407. c. 6 l. 2 I. Chamberlains Experience , p. Exp. 6. l. 2 Champions for Christ who best , p. 245. c. 1. l. 2 Change for the Churches , p. 42. c. 4 l. 1 Character of Wildernesse-ones , p. 38. c 3. l. 1 Character of Hypocrites that crowd into Churches , p. 211. c. 15.1 Chariot of Sol. typified , p. 50. c. 5 l. 1 Charity a standing rule , p. 58. c. 5 l. 1 Cherubims the Saints how ? p. 47 epist. l. 1 Children not necessary to be baptized , p 466. c. 9. 2 Christ the Churches fulnesse , p. 17 c. 2. l. 1 Christ's reign 40 years hence , p. 24 c. 3. l. 1 Christ's own planting , who ? p 43 c. 4. l. 1 Christ commands Saints to enter , p. 54. c. 5. l. 1. and to separate from them without , p. 75. c. 6. l. 1 & 94. c 7. l. 1 Christ's Rule for building Churches , p. 120 , 121. c. 10. l. 1 Christ alone institutes , instructs , builds and orders his Churches , p. 139. c. 13. l. 1 Christ alone Lord , how and why ? p. 143 , 144. c. 13. l. 1 Christ a most absolute Independent p 147. c. 13. l. 1 Christ and Church ( Head and Body ) make up a whole Christ , p. 147. c. 13. l. 1 Christlesse Church is a headlesse body , p. 148. c ▪ 13. l. 1 Christ Head , and yet Member , p. 148. c. 13. l. 1 Christ Head , is highest ore Churches , p. 148. c. 13. l. 1 Christ Head is excellency of gives vertue to governs all in sympathy w th Churches p. 149. ibi Christ our Head , hath our eyes , ears , tongue , all , p. 150. c. 13. l. 1 Christ alone lawfull Judge in Religion , p. 151. c. 13. l. 1 Christ , Head , Builder , and yet Foundation , p. 184. c. 14. l. 1 Christ alwaies the same to Saints and Churches , p ▪ 186. c. 14. l. 1 in Christ first , and then get into Churches , p. 188. c. 14.1 Christ the Fountain of Gardens , p. 203. c. 15. l. 1 Christs-memb . more then Church-members . p. 209. c. 15. l. 1 Christ in 's fleshly-form and Church-form alike , p. 244. c. 5 l. 2 Christ crucified in spirituall Aegypt , where ? p. 342. ibid. in Christ the nigher , the more all in one , p. 339. ibid. Christ found after lost , how ? p. 407 408. c. 6. l. 2 Christ Head in Churches , King in Nations , p. 509. c. 9 l. 2 Christian Liberty in opinions , p. 318 , 328. c. 5. l. 2 Chrysolites ( precious stones ) who ? p. 516. c. 9. l. 2 Chrysoprasus's who and how ? p. 519. c , 9. l. 2 Church in wildernesse , when and how ? p. 10. c. 2. l. 1 Church how out of the Wildernesse into Gardens , p. 42. c. 4. l. 1 Churches most fruitfull Gardens , p. 43. c. 4. l. 1. p. 204 c. l. 2 Churches must be well weeded , and many pluckt up by the roots , p. 49. c. 4. l. 1 Church is Christs Bed , Throne , Palace , Couch , Chamber of presence , p. 50. c. 5. l. 1 Church Christs Body and Building , p. 83 , 84. c. 7. l. 1 Church Christs City compact , p. 85 c. 7. l. 1 Church Christs Army , Kingdome , Heaven , p. 85 , 86. c. 7. l. 1 Churches all equall Independent , p. 100 , 101. c. 8. l. 1 Church ( wholly of Brothers and Sisters , ) all to conclude on Church-matters , p. 110. c. 8 l. 1 Church if whole erres , what to do ? p. 111 , 112. ibid. Churches joyn together to recover an erroneous Sister-Church , ibid. Churches object what , p. 116. c. 9 l. 1 Churches Rule for the building , p. 120. 121. c. 10. l. 1 Churches end ever one , p. 131. c. 12 l. 1 Churches Head , Christ alone , p. 137 ▪ 140 , 151 , c. 13. l. 1 Churches true and false differ about the Head , p. 152. c. 13 l. 1 Churches can't deliver up to secular powers , p. 176 , 177. c. 13. l. 1 Churches built on Christ the Rock , p. 193. c. 14. l. 1 Churches enjoy more then all the world from Christ , p. 203. c. 15. l. 1 Churches greatest enemies to errors , ibid. Churches to be members of ; which are the best , p. 212. c. 15. l. 2 Church-members must be brought in by the Word and Spirit , p. 263 c. 2. l. 2 Church ( here ) a picture of her above , p. 337 , 337. c. 5. l. 2 Churches of form , Spirituall Aegypt , p. 342. c. 5. l 2 Churches formal , and why ? p. 348 c. 5. l. 2 Churchmembers warn'd , p. 445. c. 6 l. 2 Church who ? and who not ? p 465. c. 8. l. 2. and taken divers waies , p. 479 ▪ 480. c. 9. l. 2 Church-covenant necessary , p. 455 c. 7. l. 2 Churches in Unity a terror to enemies , p. 504. c. 9. l. 2 Churches when they shall excell , p. 5●2 . c. 2 l. 2 Churches exhorted to live above form , p. 46. epist. l. 1 Churches in the last day , and in the east , i. e. Christ , and from thence the Sun rises , p. 531. c. 9. l. 2 Churches and Parishes how they differ p. 553. c 9. l. 2 Citizens of Sion how many priviledges ▪ p. 85. c 7. l. 1 Civill . converse to be kept up , c. 6. l. 1 Civill Rulers are uncivill beyond civill rules , p. 127. c. 11. l. 1 Civill and Ecclesiasticall , Caesars and Christs , how they came to be jumbled together , pag. 168 chap. 13. lib. 1 Civill powers commit sacriledge and when ? p. 172. ibid. Classes none in Scripture , p. 61 epist. l. 1 Classes , High-Commission-Courts , and Popes-Mother-Church of Cardinals ; are all of the same nature , and for the same ends , p. 105 , 106. c. 8. l. 1 Classes are the ( fift ) Head of Brasse , and the unsavory fruits of them , p. 158 , 159. c. 13. l. 1 Colledges and Committees too full of stately Ministers , p. 168 , 169. c. 13. l. 1 Compulsive powers doe more hurt then good , p. 126. c. 11. l. 1 Comforts to all Churches to come , p. 524. c. 9. l. 2 Coming of Christ but a tale to many , p. 18. epist. l. 1 Common-wealth when flourishing , p. 6. ibid. Comfort and salvation hindred by disobedience to Christs cals , p. 207. c. 15. l. 2 Confidence in the flesh to be cast off , p. 247. c. 1. l. 2 a Confession of Faith , p. 350. c. 5 l. 2 Congregationall Churches are the right Presbytery , p. 313. c. 8 l. 2 Congregationall Churches some will fall , and some stand the trials that are coming , p. 189 , 191 , 192. c. 14. l. 1 a Congregationall Church , what , and how it gives beeing to the Catholick , p. 481. c. 9. l. 2 Conscience ▪ what it is , p. 114 c. 8. lib. 1 Conscience not to be compel'd , p. 128. c. 11. l. 1. & p. 262. c. 2. l. 1 Consciences have liberty in opinions , pag. 312. chap. 5. l. 2 Consciences Golden Rule , p. 337 c. 5. l. 2 Conquest follows fighting , p. 365 c. 6. l. 2 Consequences of doubtings , p. 251 c. 1. l. 2 Consequences sad , upon the wilfull neglect of entring into Churches , when Christ cals . p. 200 c. 15. l. 2 Consideration must be serious , p. 240. c. 1. l. 2 Consideration in four things before entrance , p. 242. c. 1. l. 2 Constitution of Parish Churches open'd a box of plagues ever since , p. 92. c. 7. l. 1 Contrary means bring forth Gods ends , p. 47. c ▪ 4. l. 1 Covenant one to all Saints , p. 86 c. 7. l. 1 Convert discovered two waies , p. 354 c. 6. l. 2 Converting means by experiences , p. 367 , 368. ibid. J. Coopers experience , p. 400 , 401 ibid. Covenant in the Church , indifferent , p. 451. c. 7. l. 2 Covenant , what kinde is necessary , p. 456. c. 7. 2 Councell of Lateran the first since Christ that ratified tithes and Presentations , p. 28. ep . l. 1 Councels the ( second ) Head of Brass , p. 157. c. 13. l. 1 Criticks many promised to be Readers of this Book , p. 218. ep . l. 1 F. Curtis Experience , p. 10 , 11. exper . c. 6. l. 2. D Danger to Churches past ere long p. 34 c. 3 l. 1 Dangerous Rock ( Christ is ) to some . p. 187 c. 13 l. 1 Daniels , who are 35 Ep. Dangerous to raise up Ceremonies again , and why ? p. 315 c. 5 l. 2 Danger of Church-Covenant , when ? p. 452 c. 7 l. 2 Davids , who are such ? 34 35 Ep. 1 David's dayes now , how ? 26 Epist. 1 Dark things must not be urged on the Saints p. 335 , 336 , c. 5 l. 2 Day of Judgement , then Saints of all Judgements all alike , p. 338 c. 5 l. 2 Day of Embodying together , how ? p. 276 , 277 , c. 3 l. 2 Death to be inflicted on none for not beleeving or misbeleeving p. 177 c. 13 l. 1 Decency and order in all Churches p. 272 c. 3 l. 2 Declaration of all that enter into Church-fellowship p. 237 c. 3 l. 2 Definition of Christs and Antichrists Church p. 137 , 138 , c. 13 l. 1 Delight the Lord takes in his Churches p. 44 c. 4 l. 1 Deliverance of the Church out of the wildernesse is as yet gradual , but will be universal 19 , 10 , 21 , 3 1 Dependency upon Diocesan , and National Churches Antichristian p. 105 c. 8 l. 1 Description of the best Church-fellowships p. 212 c. 15 l. 1 Description of the visible members of the Church 96 , 97 , 98 8 1 Despair the effect of doubtings p. 252 c. 1 l. 2 Despair the Author was in , and how ? p. 427 , 428 , c. 6 l. 2 Despair what is the cause of it p. 431 c. 6 l. 2 Despair causes howling and r●aring in hell p. 441 c. 6 l. 2 Different opinions in things indifferent are all to bee received p. 311 , 312 c. 5 l. 2 Difference of opinions may , and must be p. 234 , 327 c. 5 l. 2 Differences about things unnecessary , is lamentable p. 325 c. 5 l. 2 Difference in light not in love in primitive times p. 333 c. 5 l. 2 Differences how all may be reconciled p. 471 c. 8 l. 2 Dipping lawfull , but not Diving p. 297 c. 4 l. 2 Dipping is no fundamental Ordinance p. 300 , 308 , 305 c. 4 l. 2 Discipline of the Gospel God hath designed , and why ? and how it differs from carnal and Ecclesiastical Polity p. 2 , 3 , &c. c. 1 l. 1 Discipline in Apostles dayes glorious p. 10 c. 2 l. 1 Discipline best at last p. 16 c. 2 l. 1 Disciples of Christ Separates p. 74 c. 6 l. 1 Directories and Canons uselesse p. 7 c. 1 l. 1 Disobedience of some that will no come , when convinced , amoun●st to a resisting the Holy Ghost p. 200 c. 1● l. 1 Disobedience to parents grievou● p. 296 c. 6 l. 2 Disorder of Saints till embodyed p. 88 c. 6 l. 1 Distinction , as of Clergy , and Laity Presbytery and Prelacy p. 487 c. 9 l. 2 Distance to the first Institutions , search p. 246 c. 1 l. 2 Divinity in a new dresse every day p. 1 c. 1 l. 1 Divisions in the Churches give Sathan , and his Surrogates great advantage p. 503 c. 9 l. 2 Doctors , Fathers , Councels , &c. uselesse p. 264 c. 2 l. 2 Doctrines of Devils , what ? and when ? p. 454 c. 7 l. 2 Doctrine of Papists and Presbytery alike , wherein ? p. 473 c. 9 l. 2 Doubtings hinder the effects of Church-fellowship p. 252 c. 1 l. 2 Doubting dangerous and what it is to doubts it soon makes us give up Buckler p. 243 , 244 c. 1 l. 2 Doubtfull things , what are so p. 313 , 314 c. 5 l. 2 Doves eyes of the Churches p. 96 c. 8 l. 1 Dove that rests on the Ark , what ? p. 268 c. 2 l. 2 Dreams may be of use to confirm p. 413 c. 6 l. 2 Dream the Author had confirmed by the word p. 430 , 431 , 436 c. 6 l. 2 Dreames extraordinary and usefull to convert sometimes 397 , 400 , 430 , 436 6 2 In Dublin Churches , Hypocrites many p. 64 , 65 , 66 , c. 5 l. 1 Dublin Church experiences , and examples of many p. 368 369 c. 6 l. 2 Dublin Church-Covenant p. 450 c. 7 l. 2 Duties must be kept to Callings and Relations p. 75 c. 6 l. 1 Duties of Christians not done till embodied p. 88 61 , 202 c. 15 l. 1 Duties formally and Pharisaically p. 424 c. 6 l. 2 E Eat of every typified tree of Paradise p. 543 c. 9 l. 2 East where the Sun rises who , and where p. 551 , 537 c. 9 l. 2 East , where ( typified ) Paradise shall be p. 531 , c. 9 l. 2 Eden a most excellent type of the Church p. 528 c. 9 l. 2 Ecclesiastical Politie differs from Gospel p. 6 , 7 , 8 c. 1 l. 1 Ecclesiastical and Civill how they came jumbled together p. 168 c. 13 l. 1 Edification one end of Church-Discipline c. 2 l. 1 p. 60 Edomites shall enter into the Churches p. 549 c. 9 l. 2 Effects discover the cause p. 361 c. 6 l. 2 Effects of some dreams are great p. 409 c. 6 l. 2 Elders have but a derivative power and are to be servants , not Lords p. 110 c. 8 l. 1 Elders have not the power of admitting p. 287 , 288 , c. 4 l. 2 Electing requires two things p. 258 c. 2 l. 2 Election is a mystery , and from Eternity , but vocation is in time p. 358 , 359 c. 6 l. 2 Elements of Baptisme how passed away p. 310 c. 4 l. 2 Embodyed Saints excell , and wherein p. 87 c. 7 l. 1 Embodying follows due preparation p. 273 , 274 c. 3 l. 2 Embody how ? and when ? p. 276 , 277 c. 3 l. 2 Embodying rashly ( as some have done ) fatall and evill , but in publick is best p. 280 , 281 c. 3 l. 2 R. Emersons Experience p. 411 c. 6 l. 2 D. Em●ts Experience p. 412 c. 6 l. 2 Emeralds who , and how they excel p. 515 c. 9 l. 2 Emptinesse in all other wayes , p. 250 c. 1 l. 2 Ends of Church-Fellowship , none but Saints can answer p. 59 c. 5 l. 1 End of all Churches one and the same p. 131 , 132 c. 12 l. 1 End of Parishes is for their owne Ends p. 135 c. 12 l. 1 Ends are base which bring many into the Churches , as Hypocrites p. 211 , 212 c. 9 l. 2 End how Presbyters and Papists agree in it p. 476 c. 9 l. 2 End , su●ts with the Principle p. 255 , c. 2 l. 2 End of Church fellowship answered by all Saints though differing in opinions p. 318 , 319 c. 5 l. 2 Enemies of Christ ground to powder p. 25 c. 3 l. 1 Enemy to Errors , are the true Churches p. 206 c. 15 l. 2 Enemies to Spirit , men of forme p. 341 c. 5 l. 2 Energy of Church fellowship how hindred p. 252 c. 1 l. 2 Enemies afraid of Churches in unity p. 504 c. 9 l. 2 Entrance of Saints and Hypocrites different p. 40 c. 3 l. 1 Entity and Unity convertibles p. 87 c. 7 l. 1 Entrance into Churches , what to do first p. 239 , 240 c. 1 l. 2 Epistle to Purleigh in Essex 229 Equality of all Ministers p. 97 c. 8 l. 1 Equality of all Churches p. 110 c. 8 l. 1 Erring Church how reformed p. 111 112 c. 8 l. 1 Errors to be killed by the word ( not the sword ) p. 164 , 175 c. 13 l. 1 Errors may , and must be in the Churches p. 206 c. 15 l. 1 Erro●s the Excrements of older truths how ? 25 Ep. 1 Essentials of Church-fellowship , must bee knowne before wee enter p. 242 c. 1 l. 2 Essentials of the universal Church p. 481 c. 9 l. 2 Examples of Gospel-Churches p. 5 c. 1 l. 1 Examination of self when ? p. 240 c. 1 l. 2 Examples worke much p. 8 c. 6 l. 2 An Example for all sinners p. 447 c. 6 l. 2 Excellency of Saints in one body p. 88 c. 7 l. 1 Excellency of Churches is ( Christ ) the Head p. 148 c. 13 l. 1 Excellency of Women above Men p. 473 , 473 c. 8 l. 2 Excellency of such Church members as are promised in these latter dayes p. 520 , 529 , 530 c. 9 l. 2 Excellent ones who ? 23 Ep. Excommunication begun in Paradise p. 542 c. 9 l. 2 Execution of Gods eternall Decree in what order p. 359 c. 6 l. 2 Experience proves Principles p. 355 c. 6 l. 2 Experiences to bee declared , and why ? p. 356 , 357 c. 6 l. 2 Experiences declared in what order p. 361 c. 6 l. 2 Experiences of some , warn others p. 363 c. 6 l. 2 Experiences take men off of censures p. 364 c. 6 l. 2 Experiences shew G●ds various working p. 366 c. 6 l. 2 Experiences teach to trust in God and are means of conversion ; teach , us best of all , bring our Assurance to light , &c. p. 367 , 383 , 384 c. 6 l. 2 Experience humbles us p. 379 c. 6 l. 2 Experiences shew sweetly what wee are , from what wee were p. 376 , 377 c. 6 l. 2 Experiences to come are the choysest p. 449 , 450 c. 6 l. 2 Explicite covenanting may be ; but how ? p. 455 7 c. 2 l. 2 Eucharist , how Papists and Presbyters agree in it p. 468 c. 9 l. 2 F Fact ( not Faith ) Magistrates Judges of p. 164 c. 13 l. 2 Faire without , and not within , Hypocrites p. 66 c. 5 l. 1 Fair all over , the Church of Christ p. 100 c. 8 l. 1 Faith never forced three hundred years after Christ p. 160 c. 13 l. 1 Faith more urged then Forme p. 208 c. 15 l. 1 Faith in prayer forces out a quick answer p. 370 c. 6 l. 2 In the Faith all are to be received p. 348 c. 5 l. 2 Fall suddenly to some Churches p. 188 , 189 , 191 c. 14 l. 1 False perswasions dangerous , and how to know them p. 249 c. 1 l. 2 False friends flatter most 2 Epist. Familiarity with Christs enemies declined p. 76 c. 6 l. 1 M. Fanshaws Experience p. 414 c. 6 l. 2 Fatal blow to Parish Churches when ? p. 94 c. 7 l. 1 Father one to all Saints p. 86 c. 7 l. 1 Feat of hell makes hypocrites serve God p. 477 c. 9 l. 2 Felony to give and receive Sacraments as most do in Parish Churches p. 551 c. 9 l. 2 Fellowship Christ was Pastor of , our paterne p. 57 c. 5 l. 1 Fellowship with men , not out of Christs way p. 77 c. 6 l. 1 Few at first embody , and who they be ? p. 278 c. 3 l. 2 F●ghters against God wh● ? p. 340 c. 5 l. 2 Fighting-time for all , before the conquest p. 365 c. 6 l. 2 Finall cause , first in eye , last in act p. 131 c. 12 l. 1 Finall cause of Churches promised what ? p. 522 c. 9 l. 2 Fire goes out of the mouths of Saints and Churches to devou●e all their Adversaries p. 90 c. 7 l. 1 Firme foundation of all true Churches p. 184 c. 14 l. 1 First into Christ , and then into Churches p. 188 c. 14 l. 1 Fittest to lay a Churches foundation , who ? p. 192 c. 14 l. 1 Fit for Church-fellowship who ? p. 210 c. 15 l. 1 Flowers tyed up in a Nosegay , and presented to the Saints , what they are ? p. 450 c. 6 l. 2 Forcing powers must bee p. 126 , 127 , 128 c. 11 l. 1 Folks run mad , and why ? p. 150 c. 13 l. 1 Foolish buildings will soon fall , and why ? and so will many in our dayes p. 191 c. 13 l. 1 The Form of the Church , and how promised ? p. 70 , 61 522 c. 9 l. 2 Form wanting makes deform p. 88 c. 7 l. 1 Form of the Church is ( partly ) Independent p. 100 c. 8 l. 1 The Forme by Christs Rule measured p. 121 c. 10 l. 1 Forme of Embadying , not set , but fit p. 272 , 273 c. 3 l. 2 Forms must put none by Admission p. 292 c. 4 l. 2 Forms childish things , but how ? p. 341 c. 5 l. 2 Forms Idolized soone tumble p. 343 c. 5 l. 2 Form of Christ in the flesh , and Churches parallel p. 344 c. 5 l. 2 Formes not to be forced , but left to liberty p. 345 c. 5 l. 2 Forms of Gods owne ordaining laid aside for peace-sake , much more ours p. 345 c. 5 l. 2 Formes how occasioned ? and how useful ? 345 5 Formes of Church covenant p. 457 , 459 c. 7 l. 2 Formal Professours Time-servers p. 115 c. 8 l. 1 Formalists most furious against the Spirit p. 305 , 308 , 309 c. 42 52 Formality delineated p. 420 c. 6 l. 2 Formal Righteousnesse p. 393 408 410 c. 6 l. 2 Foundation of the Church , is Christ alone p. 53 , 183 , 51 c. 13 l. 1 Foundation is first of all laid in sound buildings 189 , 524 , 14 19 2 Foundations are rotten which many have built , and which will bee suddenly discovered p. 191 c. 13 l. 1 Foundation of some Anabaptists is as weake as water , that making an Idol of it p. 301 , 302 , 305 c. 4 l. 2 Fountaine in the midst of the Gardens is Christ p. 203 c. 15 l. ● Free-willers all Saints , but how ? p. 125 c. 11 l. 1 Fruitfulnesse of the Churches above All 32 43 3 4 1 Fruits of the Trees of ( typified ) Paradise p. 5●3 c. 9 l. 2 Fulnesse of all the Body is Christ the head p. 148 c. 13 l. 1 G. Gardens of Christ his Churches p. 42 , 43 c. 4 l. 1 Gates of Sion are the Congregational Chu●ches , and the way into Sion . p. 204 , 209 c. 15 l. 1 Gathered out is before Gathered in p. 71 c. 6 l. 1 Gathered Churches many must fill , p. 188 , 189 c. 14 l. 1 Gifts , Parts , &c. qualifie not for Church-fellowship p. 59 c. 5 l. 1 Glory of the latter house Greatest p. 4 c. 1 l. 1 Glory of God the end of Church-fellowship p. 132 c. 12 l. 1 Glory of the Churches is All in One p. 339 c. 5 l. 2 Glory of God much by Experiences , &c. p. 357 c. 6 l. 2 God is the universal Good 260 2 1 God ( in us ) the Principle ( to us ) the Object , and ( with us ) the End p. 261 c. 2 l. 1 God and Saints seale by the same Spirit p. 227 c. 2 l. 2 God receives Saints of all judgements p. 316 c. 5 l. 1 Gods great designe is All into One p. 330 c. 5 l. 2 A G●d-like Principle moves the Saints p. 254 c. 2 l. 1 Godly wrong their souls to abide in Parish Churches p. 95 c. 6 l. 1 Golden Rule of Conscience p. 337 c. 5 l. 2 Good must separate from the Bad p. 71 c. 6 l. 1 Good ( in this Church-state ) the Wils object p. 259 c. 2 l. 2 Gospel-Discipline proved from Polity p. 3 5 c. 1 l. 1 Gospel-Hedges and Fences p. 42 c. 4 l. 1 Gospel-Order in the Institution to be knowne p. 246 c. 1 l. 2 Gospel way of worship is the great promise p. 508 c. 9 l. 2 Gospel full of blessings to all 33 Epist. A Gospell call p. 410 c. 6 l. 2 G●vernours in Kingdomes of Saints , and of Families alike p. 180 c. 13 l. 1 Governours of the Nation warned of Lawyers 225 Ep. 2 Government of Christ , and civill Magistrates distinct p. 127 c. 11 l. 1 Graces saving and sanctifying to fit for Church-fellowship p. 59 c. 5 l. 1 Grace in a convert taken two wayes p. 355 c. 6 l. 2 Gradual recovery of the Church ( now ) p. 20 c. 3 l. 1 Grounds of true perswasion is Gods word p. 245 c. 1 l. 2 H. Hair of the Church p. 96 c. 8 l. 1 Hairs grown on the Head , so Saints on Christ p. 151 c. 13 l. 1 Halcyon dayes 32 Epist. A Hanly's Experience p. 414 c. 6 l. 2 Happinesse and Honour to have Ch●ist our Lord p. 145 c. 13 l. 1 Happinesse of Saints in Christ's Churches p. 95 c. 5 l. 1 Harbour in these daies in Gathered Churches p. 29 c. 3 l. 1 Hard to have Foundation in the Rock ( Christ ) p. 186 c. 13 l. 1 Haste ! Haste ! Haste ! words to England , Ireland , and Scotland p. 40 , 41 c. 3 l. 1 Haste to embody , must be with good speed p. 280 c. 3 l. 2 As Head is , members must bee p. 69 c. 5 l. 1 Head ( Christ ) to all Churches alike p. 103 c. 8 l. 1 Head and Body ( united ) make up whole Christ p. 1●7 c. 13 l. 1 Head is the highest over the body , and the Excellency of the Body , and gives influence to all the Body , and governs the Body , and sympathizes with it ; so Christ p. 37 , 148 , 149 c. 13 l. 1 Head and Member both , is Christ p. 148 c. 13 l. 1 Headlesse body is a lifelesse body p. 148 c. 13 l. 1 In our Head ( Christ ) our Eyes , Ears , Tongue , all should bee p. 150 c. 13 l. 1 Head well , All is well p. 150 c. 13 l. 1 Head of Gold ( Christ ) how hee differs from Heads of Brasse 151 148 153 181 13 1 Harvest follows the seed time of sorrow p. 365 c. 6 l. 2 Heathens are Volunteers to their gods p. 126 c. 11 l. 1 Heaven in the Churches of Christ p. 86 c. 7 l. 1 Heaven in hell what ? p. 405 c. 6 l. 2 Hell was Christs , and is our way to heaven p. 361 c. 6 l. 2 Hell how one may be in it , & how out again 394 , 447 , 448 , 398 , 403 &c 6 2 Colonel & A. Hewsons Experiences p. 395 412 c. 6 l. 2 Hermes visions of the Churches in these dayes p. 46 c. 4 l. 1 J. Heywards Experience p. 415 c. 6 l. 2 Hereticks ( as such ) not to bee put to death p. 177 , 178 c. 13 l. 1 Hereticks have put to death Saints for Hereticks p. 177 c. 13 l. 1 Hidden number who they be 14 Ep. Hierusalem vide Jerusalem . E. Hoar's Experience p. 4 c. 6 l. 2 Hold fast the Head ( Christ ) p. 182 c. 13 l. 1 Hollanders how to be dealt with now 12 , 13 Ep. 1 Holy Ghost must fall upon men before they bee fitted to build the Lords house p. 192 c. 13 l. 1 Hopes of Churches Recovery how lost again p. 12 c. 2 l. 1 Honour and praise of God the End of Church-fellowship p. 60 c. 5 l. 1 House of God fitly framed how ? and who ? p. 84 c. 7 l. 1 How●ing under sense of damnation p. 441 c. 6 l. 2 T. Huggins Experience p. 393 , c. 6 l. 2 Humility taught by experience p. 379 , 380 c. 6 l. 2 Husband of the Churches is Christ p. 56 c. 5 l. 1 Husbandry of the Lord , his Churches p. 31 c. 3 l. 1 Hyacinths or Jacinths , who ? p. 519 c. 9 l. 2 Hypocrites ( so known ) kept out p. 57 c. 5 l. 1 Hypocrites not of , though in Churches p. 64 ibid. Hypocrites hinder the Churches growth , and will all be discovered ere long 65 67 ibid. Hypocrites soon made by compulsive powers 127 11 1 , 263 2 2 Hypocrites character and conditions p. 211 c. 15 l. 1 Hypocri●e , what he is p. 373 c. 6 l. 2 Hypocrites puff'd up by experiences p. 379 ibid. Hypocrites warning-peice indeed p. 442 443 , &c. ibid. I. J●spers ( precious stones ) who ? p. 510 512 c. 9 l. 2 Idleness not allowed in Paradise p. 541 ibid. Idols of brass must down presently p. 159 c. 13 l. 1 Idolizing water-baptism , which was before by Papists , Prelates ; and is now by Anabaptists p. 303 305 c. 4 l. 2 Idols made of forms , hast their fall p. 343 c. 5 l. 2 Idols of forms several ways p. 345 ib. Idolatry in many professors p. 346 ib. Idolizing a Church-Covenanting p. 454 c. 7 l. 2 Jew , every spiritual Saint p. 74 c. 6 l. 1 Jew and Gentile all one in Christ p. 392 c. 5 l. 2 J. Jecocks Experience p. 399 c. 6 l. 2 Jerusalem a type of the Church p. 527 c. 9 l. 2 Jews when precious Church-matter p. 54 ibid. Ignorance of Churches object hinders affection to them p. 118 c. 9 l. 9 Ignorance is the mother of false worship p. 241 c. 1 l. 2 Implicite faith not enough p. 244 ibid. Impartiality as to opinion necessary p. 247 ibid. Impudent whoredoms of Parish Churches , Minister , and People p. 550 551 c. 92 Independent Church , every Church of Christ p. 100 c. 8 l. 1 Independency Prelatick , as bad as any p. 105 ibid. Independents of long standing p. 113 ib. Independents walk by Rule , i. e. the Word 122 10 1 , 113 8 1 Independents many called so that are not so , but are persecutors of true Independents p. 115 ibid. The Independent Lord is Christ alone 144 ▪ 13 1 ▪ Indifferent things what are , and what not p. 313 c. 5 l. 2 Indifferent things all lawful in themselves p. 324 ibid. Indifferent● dangerous ▪ when and how p. 451 c. 7 l. 2 Inclosed number of Saints make Churches p. 42 c. 4 l. 1 Infant Baptism idolized , how p. 300 c. 4 l. 2 Infant Baptism true , for matter and form p. 299 ibid. Ingagement for and against Churches , how ? in Epistle to Churches . Injoyments highest to Saints in fellowship p. 202 c. 13 l. 1 Inl●v'ning and inlightning the spirits work p. 265 c. 2 l. 2 Inquiry of members to be admitted strict p. 288 289 c. 4 l. 2 Interest of Gospel polity differs from interest of carnal polity p. 7 c. 1 l. 1 Integrum , what it is p. 482 c. 9 l. 2 Interests National and Antichristian fall backward 5 Ep. Intire Church every particular Church p. 483 c. 9 l. 2 Intruders into Churches , are many p. 271 c. 3 l. 2 Inward truth must be in Church-members p. 69 c. 5 l. 1 Inward melancholly p. 429 c. 6 l. 2 Inward Baptism qualifies for Churches p. 300 c. 4 l. 2 Joynt-powers , joynt-prayers , and joynt-praises of Saints embodied , fill Heaven and Earth p. 90 91 c. 7 l. 1 Joy at laying the foundation great p. 193 c. 14 l. 1 Joy , if true , follows sorrow p. 365 366 c. 6 l. 2 H. Johnsons Experience p. 408 c. 6 l. 2 Ioy to Christs Churches in his day which is nigh p. 25 c. 3 l. 1 Ireland warned of persecutors for forms p. 17 c. 2 l. 1 Ireland calls and incourages Ministers 28. Epist. Iron-hearted men set up the head of Iron p. 151 c. 13 l. 1 Israel a separate people p. 71 c. 6 l. 1 Israel afflicted by Egyptians , how now p. 342 c. 5 l. 2 Ireland springing with variety of flowers p. 417 c. 6 l. 2 Judas in every Church , he went out after the ●op at Dublin p. 66 c. 5 l. 1 Iubilee hard by p. 26 c. 3 l. 1 Iudge of Religion , Christ alone in Commission p. 151 c. 13 l. 1 Iudges of Doctrine of Faith , not Magistrates , and why 173 175 ibid. Iudges shall be judged by Saints p. 177 ibid. Iudgement must be sound p. 242 c. 1 l. 2 Indicature in what Christ is Iudge p. 160 c. 13 l. 1 Iudgements or opinions in things indifferent of all sorts to be received p. 312 c. 5 l. 2 Iudgement of the Church is charitable upon the declaring of Experiencies p. 358 360 c. 6 l. 2 Justification , how Presbyters and Papists agree in it p. 474 c. 9 l. 2 K. Key of Christs shoulders , what it is ? p. 138 c. 13 l. 1 Keyes , who pretend to them , 58 Ep. T. Kelsals Experience , second Experience 6 2 King , and King alone , Christ 19 20 21 22 23 Epist. King in his Beauty , most in Churches p. 117 c. 9 l. 1 King the first , a Tyrant 22 Epist. Kings never more in England 23 Ep. Kingdom of Christ p. 85 c. 7 l. 1 Kingdom of God consists not in outward things p. 324 c. 5 l. 2 Kingdoms of God of several kindes p. 325 ibid. Knowledge of Christ spiritual , is one end of Church fellowship p. 60 c. 5 l. 1 L. Lambs Book of life p. 55 c. 5 l. 1 Lambs Book will be out ere long 217 Epist. Last days , best days p. 26 31 , 46 c. 4 l. 1 Latter days Churches filled with glory p. 537 538 539 c. 9 l. 2 Law-giver , Christ alone p. 144 145 c. 13 l. 1 Lawyers corrupt and live by sin 220 221 Epist. Lawyers mock at the word , and hinder Reformation 222 Epist. Lawyers ere long will appear the greatest Oppressors , Tyrants , and Traytors that are 224 225 Epist. Laws of the Nation , not regulated , and why 222 Epist. Laws and Lawyers must be purged from lusts 223 Epist. Laws of Christ in paradise p. 540 c. 9 l. 2 Law to go forth from Churches to the World p. 541 ibid. Learned men so called , most enemies to Christ p. 78 61 , 205 c. 15 l. 1 Learned in all Ages for the Independent Church way p. 205 ibid. Learned , who are truly so p. 205 ibid. Least garden plants Gods greatest care p. 44 c. 4 l. 1 H. Lecsons Experience , 10 Exp. 6 2 Legal Righteousness , 4. Exp. ib. Lessons for Anabaptists in Ireland p. 334 335 c. 5 l. 2 A letter from Waterford answered p. 302 303 304 c. 4 l. 2 Levitical law required separation p. 72 c. 6 l. 1 Liberty of sisters in Churches p. 466 471 472 c. 8 l. 2 Liberty of Saints in things indifferent 318 5 2 , 328 ib. 333 ib. Life is first , before law p. 541 c. 9 l. 2 Light and increase of knowledge , one end of Church-fellowship p. 60 c. 5 l. 1 Light shining gloriously p. 400 c. 6 l. 2 Light goes forth from Churches round about p. 531 c. 9 l. 2 Lips of the Church , what p. 97 c. 8 l. 2 Lord , Christ alone , by power , purchase , conquest , gift , and choice , Independent , spiritual , universal , sole-soveraign , Lord cheif Justice , most Excellency and Everlasting 78 6 1 143 144 13 1 Love original to all Saints a like p. 86 c. 6 l. 1 Love of God in Christ , ground of comfort p. 375 c. 6 l. 2 Love of God taught by experiences p. 383 ibid. Love of God calls home p. 412 ibid. Love of Heaven , and yet but Hypocrites p. 477 c. 9 l. 2 Love to God out-lives all Graces p. 405 c. 6 l. 2 Love to all Saints , one end of Church-fellowship p. 60 c. 5 l. 1 Love to all Saints that differ in opinions p. 333 c. 5 l. 2 Love and sweetness to restore a faln Member p. 83 c. 7 l. 1 Love is absolute , for which all indifferent things must be laid aside p. 453 c. 7 l. 2 Lust is set up in the room of Law 223 224 Epist. M. Mad folks in Churches , and why ? p. 150 c. 13 l. 1 Maidens of wisdom now calling in the streets p. 198 199 c. 15 l. 1 Mary Magdalen the first preacher of Christ risen p. 474 c. 8 l. 2 Magistrates , what they must do , and what they must not do in matters of Religion 262 2 2 , 179 185 127 128 13 11 , 164 13 1 Magistrates must not head it over Churches and Saints p. 159 ibid. Magistrates Tyrants , when they do so , and sacrilegious 160 172 ib. Magistrates meddle not with faith , but with fact p. 163 ibid. Magistrates struck with judgements that meddle beyond the orb God hath set them in 166 173 ibid. Magistrates when in , most danger p. 171 ibid. Magistrates are servants to , not Judges of , no● Law-givers to Christ , Churches , or Saints 179 180 ib. Magistrates in their places owned and honored , by the Churches p. 129 c. 11 l. 1 Magistracy and Ministry ever distinct p. 1●5 c. 13 l. 1 Magistrate , what he may do about Ministers 11 Epist. Magistrates must do all they can by their powers , and persons to countenance the Churches 13 Epist. 26 ibid. Magistrates must study Scriptures p. 36 ibid. Magistrates , Presbyter , and Papists agree about them p. 480 c. 9 l. 2 Maintenance to Ministers is moral , but the manner of it is civil , and left to liberty p. 489 ib. Man not able to undertake Church-Government p. 139 c. 13 l. 1 Mans rule too long , or too short p. 121 c. 10 l. 1 Man of form most enemy to Christ p. 341 c. 5 l. 2 Many fall to Rantism , &c. and why p. 322 ib. Many Members polute the Lords sanctuary p. 69 c. 5 l. 1 Man●a must fall a pace in these days p. 35 c. 3 l. 1 A. Manwarings Experience , 2 , 3 Exp. 6 2 E. Marrows Experience p. 424 ib. Martyrs in the flames have witnessed against putting to death any for Errors of Heresies p. 179 c. 13 l. 1 Master-builder Christ alone , and how 140 141 ib Matter of the Church , visible Saints p. 51 52 c. 5 l. 1 Fit matter is of the Lords own adding 67 68 ib. Materials for Christs Churches must be the best p. 63 ib. Fit matter is ●ryed by the Hammer and Saw p. 68 ib. Matter , and form of the Church , fitted by Christs rule p. 121 c. 10 l. 1 Matter of Churches in these last days p. 510 512 c. 9 l. 2 Matter for foundation is the most pretious p. 192 c. 14 l. 1 Means to make us voluntary , what and how p. 264 265 c. 2 l. 2 Means to convert by Experiences p. 367 368 c. 6 l. 2 Means to convert one , converts not another p. 367 ib. Measure for the Temple is Christs rule p. 121 c. 10 l. 1 Meeting places made Churches , when p. 11 c. 2 l. 1 Meeting oft together before embodying p. 273 274 c. 3 l. 2 Meeting places called Churches , Presbyters and Papists agree in them p. 492 c. 9 l. 2 I. and A. Megsons Experience p. 416 c. 6 l. 2 Members of Church-fellowship , who fit p. 56 57 c. 5 l. 1 All members make up but one body p. 8● c. 7 l. ● A member amiss , how to be restored ibid. Members of foolish buildings in danger of falling the next storme p. 191 c. 14 l. 1 Members , many come before called , who p. 269 c. 2 l. 2 Members of other Churches , how received p. 294 295 c. 4 l. 2 Members causal and constitutive to the whole Church universal , are the Congregational p. 481 c. 9 l. 2 Memory for Sermons how helped p. 421 c. 6 l. 2 Merit of works , de congruo p. 477 478 c. 9 l. 2 Middle things must not be urged p. 327 c. 5 l. 2 H. Mills his Experience p. 409 c. 6 l. 2 Ministers , and the most eminent , guilty of those Errors they most complain of 82 7 ● Ministers of the Gospel , Teeth of the Church p. 97 c. 8 l. 1 Ministers of State succeed Lord Bishops in their actions and stations , which is bewailed p. 168 c. 13 l. 1 Ministers must not meddle with state matters p. 173 ib. Ministers , why against Independency p. 82 c. 7 l. 1 Ministers turned politicians fall into great places , Colledges , Committees , &c. which is very fatal and ominous p. 168 169 c. 13 l. 1 Ministers cannot be sequestred ab officio p. 180 ib. Ministers all over the Nation warned p. 208 c. 15 l. 1 Ministery , the Author called to it , and how p. 436 437 c. 6 l. 2 Ministers for long preaching despised , and what followed it 4 , 5 Experiences ibid. Ministers must have maintenance 27 28 Epist. Ministers who are made the people● 233 234 Ministry , when most corrupt 7 8 Epist. Ministers much encouraged in Ireland 28 Epist. Miscarriages of Church-members eyed by all p. 68 c. 5 l. 1 Mischief to Churches by proud prelatick lording Pastors , and by ruling Synods and Classes p. 104 108 c. 8 l. 1 Mixed congregations , not Gospel Church states p. 5 c. 1 l. 1 Mitre-mongers and Prelates , ever opposers of the true Churches p. 12 c. 2 l. 1 Mixed congregations , Christ not the husband of p. 56 c. 5 l. 1 Monks and priests , when they arose p. 11 c. 2 l. 1 Morality is Divinities hand-maid p. 1 c. 1 l. 1 Mortal blow to morter Churches last year p. 208 c. 15 l. 1 Motion , life , action , all from ( Christ ) the Head p. 149 c. 13 l. 1 Motions of Hypocrites , and true Church-members differ p. 268 c. 2 l. 2 Mountains made plains , who and how p. 24 c. 3 l. 1 Mystery of whole Christ , i. ● . Head and Body p. 147 c. 13 l. 1 N. Nakedness that parish Churches will be stript into p. 551 c. 9 l. 2 Names of such as would imbody given up , and how p. 274 c. 3 l. 2 Names of Heathenish and popish , presbyters and papists , agree in p. 491 c. 9 l. 2 National Ministry and Churches , how routed 28 Ep. Nations of all sorts to make up one Church p. 538 c. 9 l. 2 National Churches , what they are , and how to fall 550 551 552 ib. Nature of things doubtful and indifferent p. 314 315 316 c. 5 l. 2 Necessity of Gospel polity p. 3 c. 1 l. 1 Neck of the Church , what it is p. 98 99 c. 8 l. 1 Necessity is shown by the Spirit , and the word p. 129 c. 11 l. 1 Necessity of Churches wel grounded and well-united p. 193 c. 14 l. 1 Necessity of serious consideration , and self-examination of all that would be Church-members p. 240 c. 1 l. 2 Necessity of a free principle in all Church-members p. 255 c. 2 l. 2 A necessity put upon indifferent forms is pestilent p. 341 c. 5 l. 2 Necessary is threefold p. 461 c. 7 l. 2 Nobility , who be the best 21 22 Ep. Norman yoke most heavy 6 Ep. Novelty in presbyterians 60 Ep. O. Objections for Parish-Churches answered p. 61 c. 5 l. 1 Object of true Churches , what it is p. 116 117 c. 9 l. 1 Object of the will , what it is p. 259 260 c. 2 l. 2 Obstinacy to Christs call out of Babylon is dangerous p. 207 c. 15 l. 1 Occasion of form p. 347 c. 5 l. 1 Officers of the Church have a derivative power p. 288 c. 4 l. 2 Officers to the church , how women have been p. 470 c. 8 l. 2 Officers of the church , make the body more entire p. 554 c. 9 l. 2 Officers of the church , must be kept under as servants p. 110 111 c. 8 l. 1 Offences what , and how offer'd p. 321 c. 5 l. 2 Occasions of Brethrens fall into errors p. 322 ib. Old formal Protestantism is not enough for church-fellowship p. 69 c. 5 l. 1 One in another , and every one ( of members ) in Christ ●4 7 1 Oneness of all , Christ paid and prayed for 86 87 ib. Oneness of all Saints p. 319 320 c. 5 l. 2 One of all , is Gods great work p. 330 c. 5 l. 2 Oneness of Churches , when more then ever p. 506 c. 9 l. 2 Onions and Looks for Parish-members p. 207 c. 15 l. 1 Opinions out of Magistrates powers p. 174 c. 13 l. 1 Opinions ought not to byass us p. 247 c. 1 l. 2 Operation of the will carries into the object p. 260 c. 2 l. 2 Opinions in things doubtful and indifferent , may and must be divers p. 312 314 c. 5 l. 2 Opinions different , allowed with love two hundred years after Christ p. 332 ib. J. Osborn , a strange relation of him 440 , 441 , &c. 6 2 Opposition against the Churches make for them p. 205 206 c. 15 l. 1 Order requires Gospel-Discipline p. 2 c. 1 l. 1 Order in building Gods house p. 84 c. 7 l. 1 Order of Church-fellowships best , that begin first with Christ the foundation 1●8 13 1 Order of the Gospel , as at first must be known p. 246 c. 1 l. 2 Order in the true Church , is Gods Ordinance p. 271 271 c. 3 l. 2 Order of the true Church , agrees best with different opinions p. 326 c. 5 l. 2 Order of telling Experiences p. 361 c. 6 l. 2 Order of the Gospel , a great latter days promise p. 508 c. 9 l. 2 Orders and Ordinances out of Christs way , to be waved p. 77 c. 6 l. 1 Ordinances of Christ , dispenced in order of Christ p. 80 ib. Ordinances neck , Christ head , Saints bodie of the Church p. 99 c. 8 l. 1 Ordinances prisoners in some Churches p. 123 c. 10 l. 1 Ordinances energy obstructed by doubtings p. 252 c. 1 l. 2 Ordinances here , a shadow of them to come p. 337 c. 5 l. 2 Ordinances and Members , Trees of Paradise p. 532 c. 9 l. 2 Ordinances of breaking Bread , many ignorant of 472 473 ib. Ordinance of prophecying one by one , means of converting and confirming p. 412 c. 6 l. 2 Ordination of Ministers , Papists , and Presbyterians , agree in p. 482 483 c. 9 l. 2 Original love to all Saints a like p. 86 c. 7 l. 1 Originall of Scriptures is the Spirit p. 463 c. 9 l. 2 Orthodox Expositor of Scripture who only ibid Others stirred up into church-fellowship by publick imbodying p. 284 c. 3 l. 2 Outward things make not the kingdom of heaven p. 324 c. 5 l. 2 Order in ordination of Ministers , which is right p. 485 c. 9 l. 2 P Palaces of Christ , true Churches p. 50 , 63 c. 5 l. 1 Papists and Prelates too alike in Discipline and practice p. 13 c. 2 l. 1 Papists , Prelates , and Presbyterians would have all their high courts over the Churches p. 105 c. 8 l. 1 Parish churches antichristian p. 61 78 c. 5 l. 1 Parish churches when they began first p. 62 ibid. Parish churches Satans Synagogues p. 79 c. 6 l. 1 Parish churches no churches 77 , 78 6 1 neither matter nor form 91 , 92 ib. Parish churches plagues from th● first p. 92 ibid. Parish churches confused chaoses p. 93 ib. Parish churches want the form of Independency p. 105 c. 8 l. 1 Parish churches sties for beasts p. 93 c. 7 l. 1 Parish churches in nothing accord to Christs rule p. 121 c. 19 l. 1 Parish churches uphold by carnal powers p. 126 c. 11 l. 1 Parish churches fail in the final cause p. 135 c. 12 l. 1 Parishioners opposite to Churches , p. 79 c. 6 l. 1 Parish Churches get out of , and why ? p. 207 , 208 c. 15 l. 1 Parishes , and Churches how they differ p. 553 c. 9 l. 2 Parish Churches stript naked as at first how p. 552 , 553 c. 9 l. 2 Paradise a type of the Church in the last dayes p. 528 , 529 c. 9 l. 2 Paradise restor'd in the latter dayes in Trees , Rivers , and all 530 , 531.9 2 Paradise in these dayes entring where it shall be p. 530 c. 9 l. 2 Parallel of Churches taken from Gardens . p. 42 c. 4 l. 1 Parallel fetcht from the Wildernesse p. 30 c. 3 l. 1 Parallel of Christ in the forme of his flesh , and forme of his Church-way , p. 244 c. 5 l. 2 Parliament warned p. 172 c. 13 l. 1 Partakers of Babylons sins , partakers her sorrowes p. 75 c. 6 l. 1 Pastors Lord like , most mischeivous p. 104 c. 8 l. 1 Pastors should gather Churches Experiences p. 150 , 151 c. 6 l. 2 Patrons ( so called ) their fearfull sins 29 Epist. Paul a great Separatist p. 77 c. 6 l. 1 Peace of the Church agrees with different opinions p. 326 c. 5 l. 2 For Peace sake Gods own forms ( much more ours ) must bee laid aside p. 345 c. 5 l. 4 People bewitch'd in these daies p. 39 c. 3 l. 1 People not profiting under the ministry , great heart-sores to faithfull Ministers 330 , 331 , Epist. Performance of Promises at last pinch 47. 4 1 Perfection of all in one , is Christ p. 339 c. 5 l. 2 Persons entring into Churches , what to do first p. 239 240 c. 1 l. 2 Persecutors Sampsons Foxes that ●u●n up themselves p. 18 c. 2 l. 1 Perswasion , how to attain it p. 245 c. 1 l. 2 Perswasion ( which all must have that would enter into Churches ) how to know true from false 249. ib. Piety must not dance after policy p. 160 c. 13 l. 1 Plantation of Christs own hands i. e. his Churches p. 43 c. 4 l. 1 Pledges given in at Dublin Church , p. 371 c. 6 l. 2 Policy , carnall , and Gospel policy bow they differ p. 6 , 7 , 8 c. 1 l. 1 Policy must serve piety , not piety policy p. 160 c. 13 l. 1 Policy what it is p. 169 ib. Policy ruin'd by Christs coming p. 170 ib The polick Beast s●t in the temple 8 11 Politicians described p. 170 c. 13 l. 1 Politicians Religion p. 194 c. 14 l. 1 Pope , Prelats , Primates , &c. whence they came p. 10 c. 1 l. 1 Popery to take away Church-power & give it to Clergy or Classes p. 102 c. 8 l. 1 Pope is the head of brasse , and how he came in p. 155 c. 13 l. 1 Popish Discipline swam in blood p. 12 c. 2 l. 1 Porters appointed to keep out the unclean p. 52 c. 5 l. 1 A posie presented to the Saints and Churches p. 450 c. 6 l. 2 Power in all Churches equal p. 101 c. 8 l. 1 Power of men over any Church of Christ is usurped p. 113 ib. Power to admit Members is the bodies p. 286 c. 4 l. 2 Power civill subservient to Christ and his Saints p. 127 , 128 c. 11 l. 1 Powring out of the Spirit hard by us p. 506 c. 9 l. 2 Practise of primitive Saints , Prophets Apostles , &c. was to separate from the mixed multitudes p. 74 c. 6 l. 1 Power and prayers of churches p. 91 c. 7 l. 1 A praevision p. 425 c. 6 l. 2 Praises to God a peculiar end of Church-fellowship p. 133 c. 12 l. 1 Praise is publick of the Church imbodied p. 279 c. 3 l. 2 , Prayer must be much before imbodying p. 275 , 276 ib. Prayer eminently answered , p. 368 , 369 , 370 c. 6 l. 2 Prayer converting and confirming 415 ibid. 399 3 2 Preaching , a call thereto p. 437 , 438 c. 6 l. 2 Precepts for Separation p. 72 c. 6 l. 1 Precious separate from the vile p. 70 ib. Precious stones gathered in latter daies p. 519 , 520 c. 9 l. 2 Prelates ever opposers of the Church of Christ p. 12 c. 2 l. 1 Prelacy and popery , Ter●ani Convertibiles p. 105 c. 8 l. 1 Prelacy ready to be turned off the Ladder p. 104 ibid. Prelacy and Papacy live and dye together p. 14 c. 2 l. 1 Prelates in pomp p. 107 c. 8 l. 1 Preparation before imbodying p. 273 c. 3 l. 2 Presbyterian way fals with Prelacy p. 14 c. 2 l. 1 Presbyterians too bold Usurpers of Christs power p. 105 c. 8 l. 1 Presbyterians and Independents greatest difference p. 104 ibid. From Presbytery to Independency p. 396 c. 6 l. 2 To Presbyterians a word in love p. 479 c. 9 l. 2 Presbyterians how Churches , and how not p. 480 ib. Presbyterian Churches ( as such ) not true Members of the church of Christ Catholick . p. 481 ib. Presbyterians whom we own and honour p. 483 ibid. And whom we dare not close with 57 Epist. Some Presbyterians and Papists look too alike in the Head , Body , Eies , Mouth , Hands , and Feet , yea , and whole effigies of their church p. 484 c. 9 l. 2 Presbyterians monopolize the Churches , so called p. 494 ibid. Presbyterians designe against the Author and Book 55 Epist. Presbyterian way novelty , and Heterodoxie 60 Epist. Presbytery Congregationall is the right p. 113 c. 8 l. 1 Presence of God is speciall in Churches p. 547 c. 9 l. 2 Presence of God in Churches is the adaequat object p. 116 c. 9 l. 1 Presence of Christ sweetest in Churches 45 4 1 202 15 1 Pride in Pastors God abhors ( of all mens ) 109 8 ● Primitive times Saints were all volunteers p. 124 c. 11 l. 1 In primitive times Ministers ( people and all ) equal in honor and dignity without Prelacy p. 151 c. 13 l. 1 In Primitive times Saints longed for church-fellowship p. 204 c. 14 l. 1 In Primitive times no respect of opinions p. 331 , 333 c. 5 l. 2 In Primitive times Saints told their Experiences p. 356 c. 6 l. 2 In Primitive times Sisters had their liberty , as church-members , in church matters p. 465 , 466 c. 8 l. 2 Principle of a Saint is above self , and God like p. 254 c. 2 l. 2 Propagation of the Gospel how p. 485 c. 9 l. 2 Priviledges of Saints imbodyed 89 7 1 202 15 1 Professors who fit for church-fellowship p. 35 c. 5 l. 1 Many Professors not Christians , ib Professors who are best , and tryed , p. 326 c. 5 l. 2 Professors in primitive times p. 53 , 54 c. 5 l. 2 Professors fall to Familism , Rantism , &c. why ? p. 81 , 82 c. 7 l. 1 Promises performed by contrary means p. 47 c. 4 l. 1 Promises to anchor at in a storme p. 28 c. 3 l. 1 Promise of Gold for Brasse , Silver , for Iron p. 181 c. 13 l. 1 Promises of restitution of times to be eyed . 246 ▪ 1 2 Proofs of Sisters right● in ▪ Churches , p. 467 , 468 , 469 c. 8 l. 2 How to prophesie , or fore-tell things to come ●27 3 1 Prophesies of these last daies ready to be delivered p. 30 c. 3 l. 1 p. 46 c. 4 l. 1 Prophesies of Hermes and Methodius p. 46 47 c. 4 l. 1 Prophesies of three things that will suddenly fall upon the Churches p. 505 , 506 , 507 c. 9 l. 2 Prophecying one by one a special ordinance p. 412 c. 6 l. 2 Proud prelatick Pastors in Independent Churches as bad as any p. 104 c. 8 l. 1 Providence is to be observed p. 247 c. 1 l. 2 Publicke imbodying convinces the world of the way , prevents scandal , agrees with Christs practice , and precepts , and the way it self , &c. p. 281 , 282 , 283 c. 3 l. 1 Publick meeting places how they should be dedicated to Saints ( living ) p. 494 c. 9 l. 2 Q Qualifications in Church-Members must be known as to satisfaction before they enter p. 248 c. 1 l. 2 Qualification a second part of Experience p. 262 c. 6 l. 2 Questioning of Forms p. 346 c. 5 l. 2 Questions as●ed in admitting of weak lambes of Christ must be accordingly p. 291 c. 4 l. 2 R. Ranters must not be received into Church fellowship p. 69 c. 5 l. 1 Ranters , why many are so p. 322 c. 5 l. 2 Ranter , what he is p. 373 c. 6 l. 2 A Ranter recalled 2 Exper. 6 2 Ranters spirits Church-destroying spirits p. 502 c. 7 l. 2 Rash judgement fights against God , and wh●t it is ? p. 340 c. 5 l. 2 Ranters blazing-starts , ever po●●ending evill p. 59 c. 5 l. 1 Rash Embodying will soon bee broken p. 280 c. 3 l. 2 Readers of divers sorts 218 Epist Readers what sort the Authour wishes for 227 Epist. Reason keeps many out of Church-fellowship p. 80 c. 5 l. 1 Reasons why Primitive Saints longed after Church-fellowship p. 204 c. 15 l. 1 Reason that is carnall must be laid aside 219 Epist Readers what sort have promised 219 Epist. Reason as it growes must mend the Laws 223 , 224 Epist. 2 Reason ( divine ) the Rule of Saints Will p. 257 c. 2 l. 2 Rebaptizing is unlawfull p. 295 , 296 , c. 4 l. 2 Redeemed are the readiest to praise God p. 134 c. 12 l. 1 Refuge of the Churches of Christ p. 185 c. 14 l. 1 Refuge for England where ? 13 , 14 Ep. Registers in the Church p. 279 c. 3 l. 2 Reigne of Christ visible ere long p. 24 c. 3 l. 1 Relation betwixt God and his Saints , Christ and his Churches , is inseparable p. 56 c. 5 l. 1 Reign of Christ over all Churches as Head , and Nations as King p. 508 c. 9 l. 2 Religion is out of the Civill or be p. 127 , c. 11 p. 173 c. 13 l. 1 Restauration promised p. 27 , 28 , 29 31 Restitution of times to be inquired into p. 246 c. 1 l. 2 Revelations of Iohn must be searched by all in these times p. 465 c. 9 l. 2 Remedies to spiritual evils , are spiritual p. 111 c. 8 l. 2 Remembrance every day of the Church in the Wildernesse p. 41 c. 3 l. 1 Retrograde motions of Hypocrites p. 65 c. 5 l. 1 A Riddle for Hypocrites unfolded p. 65 c. 5 l. 1 Right hand of Fellowship 275 , 3 2 293 4 2 Rituall order in true Churches p. 272 c. 3 l. 2 Rites or Forms not to be urged , so as to put any by admission p. 292 c. 4 l. 2 R. Riches Experience p. 412 c. 6 l. 2 Rivers of Paradise what ? running from the East , and why ? p. 536 , 537 , 538 c. 9 l. 2 Righteousnesse inherent and imputative p. 475 c. 9 l. 2 Rock ( Christ ) the Churches Foundation p. 184 c. 14 l. 1 J. Rogers Experience p. 412 c. 6 l. 2 Rotterdam Church-Covenant p. 457 c. 7 l. 2 Rubbish abundance to be removed , and by whom p. 139 , 140 c. 13 l. 1 Ruine cannot be when the Rock is the Foundation p. 185 c. 14 l. 1 Ruine of the late Civill Powers what ? 13 Epist. Ruling Synods and Classes unlawfull p. 107 , 108 c. 8 l. 1 Rules to prophesie of things to come p. 27 , 28 c. 3 l. 1 Rule Christs Church is built up by p. 119 c. 10 l. 1 Rules of men make mad Church-work p. 120 c. 10 l. 1 A Rule for the Will which is two-fold p. 257 , 258 c. 2 l. 2 Rule of admission of Members p. 339 c. 5 l. 2 To Rulers of Civil affairs a w●od and a warning p. 127 c. 11 l. 1 Rulers run the hazard of ruine when Phacton like they thinke to rule the Sun , in medling with matters of Religion 130 , 11 1 171 13 1 Rulers of Parliament warned p. 171 , 172 c. 13 l. 1 Ruler of Nations goes out of the Churches 38 Epist. S. Sacraments no where but in true Churches 6 1 Sacraments p. 535 c. 9 l. 2 Sacraments disorderly given by Presbyterians 470 9 Sacriledge for Magistrates to meddle with matters of Religion as Judges 172 , 13 1 Safety of Churches in all troubles as p. 187 c. 14 l. 1 Saints shall have enough , and to spare ere long p. 36 c. 3 l. 1 Saints separate from other p. 42 c. 4 l. 1 Saints in Churches should surpasse all p. 43 c. 4 l. 1 Saints live above sense p. 47 c. 4 l. 1 Saints sound , upright , &c. are fittest matter p. 51 c. 5 l. 1 Saints of sweet savour , and for such to be members of the Churches is a latter dayes promise p. 51 55 c. 5 l. 1 Saints , best answer the Ends of Church-fellowship p. 59 c. 5 l. 1 Saints all hewn from one Rock , of one seed , in one womb , bearing one image , lead by one Spirit , called into one hope , having one joy and glory p. 86 c. 7 l. 1 Saints united , too hard for all the world p. 90 c. 7 l. 1 Saints happinesse , and honour in Christ their Lord , and cannot want preferment p. 145 , 146 c. 13 l. 1 Saints Priviledges , in Christ the Head , and as his Hairs , they grow from him p. 151 c. 13 l. 1 Saints in all ages under all Formes make all but one Church p. 151 c. 13 l. 1 Saints are best taught by Experiences p. 384 c. 6 l. 2 Saints shall judge their Judges p. 177 c. 13 l. 1 Saints of old longed for Church-fellowship , and why ? p. 204 c. 15 l. 1 Saints directed to the best Church fellowship p. 212 c. 15 l. 1 Saints that would enter , must consider ; and what else p. 231 , 242 c. 1 l. 2 Saints of all judgements to bee received p. 311 c. 5 l. 2 Saints not tyed to any one Church , p. 274 c. 3 l. 2 Saints the same in Faith , though not in Form p. 348 c. 5 l. 2 Saints of old told their Experiences p. 356 c. 6 l. 2 Saints called Antinomi●ns , and why ? p. 475 476 c. 6 l. 2 Saints glorious Cherubims how 14 47 Epist. Salvation before Sanctification in the Decree , but sanctification before salvation in the execution of it p. 359 c. 6 l. 2 Samaritans brought in by the Experience of a woman declared p. 367 , 368 c. 6 l. 2 Sandy foundations will faile many Churches that are built on them p. 190 c. 14 l. 1 Sanctuary of the Lord filled with Volunteers p. 125 c. 11 l. 1 Saphires ( precious stones ) who they be ? p. 513 c. 9 l. 2 Sardiuss's ( precious stones ) who ? p. 516 c. 9 l. 2 Sardonix's ( precious stones ) who ? p. 515 c. 9 l. 2 Sathan renews Temptations every foot p. 432 c. 6 l. 1 Sathans syn●gogues in Parish Churches p. 79 c. 6 l. 1 Saving sanctifying graces fit us for Church-fellowship p. 59 c. 5 l. 1 Saul is slaine , Davids dayes entred , and Solomons entring very speedily 26 Epist. Scandal upon Churches and Saints ▪ whence vid. Epist to Churches , and p. 321 c. 5 l. 2 Scandal to Christ , Saints , and Gospel , to put any by for their bare opinions in things indifferent p. 321 , 322 c. 5 l. 2 Scandal of this age , and of the Gospel is so many Hypocrites in Chu●ches p. 68 c. 5 l. 1 Scripture-comforts are sure , and will last p. 309 c. 6 l. 2 Scriptu●es how Presbyterian● & Papists agree in them p. 461 , 402 c. 9 l. 2 Seal of the Spirit , what it is p. 266 c. 2 l. 2 Sealing of the Spirit how ? p. 372 , 373 c. 6 l. 2 Secular powers in matters of faith are tyranny and persecution p. 160 c. 13 l. 1 Seed time a sad-time before Harvest p. 365 c. 6 l. 2 Seekers sins . p. 194 c. 14 l. 2 Selfe-examination of all that comes into Church-fellowship p. 240 c. 1 l. 2 Selfe-murther the Author sayed from p. 429 , 435 c. 6 l. 2 Separation from them without Christ calls for p. 45 c. 4 l. 1 Separation a part of Church-form p. 70 c. 6 l. 1 Separation what it is ? p. 75 , 76 c. 6 l. 1 Separates from Parish-Churches no Schismaticks , but who are so ? and who are not ? p. 77 , 78 c. 6 l. 1 Sense makes us look and live so low as not to see things that are comming p. 47 c. 4 l. 1 Sequestration of Ministers of Christ cannot be from their preaching by any man p. 180 c. 13 l. 1 Sermons how to bee remembred p. 421 c. 6 l. 2 Serpent tempts with the tree of knowledge p. 545 c. 9 l. 2 Servants of Christ ( the Master-builder ) who ? p. 141 c. 13 l. 1 Servants of the Churche , officers p. 288 c. 4 l. 2 Servants of God differ in opinions , and yet the Lords p. 317 c. 5 l. 2 Set forme in Churches must not be p. 272 c. 3 l. 2 Shield to Saints who are to be 27 Ep. Shadow , what it is , and what are so ? p. 338 c. 5 l. 2 Sin in things indifferent p. 324 c. 5 l. 2 Sisters ( as well as Brethren ) have their Right as Church-members to vote , &c. p. 463 , 464 c. 8 l. 2 Sisters joyned in choosing an Apostle p. 466 c. 8 l. 2 Sixth day ( now ) man put into Paradise p. 446 c. 9 l. 2 Sodome a type of Antichrist p. 525 c. 9 l. 2 Slanders the Author suffers 43 Epist. Sleeping at Church how to avoid it p. 521 c. 6 l. 2 Solemne Order must accompany solemne Ordinances p. 280 c. 3 l. 2 Solemnity of Embodying is in publick p. 281 c. 3 l. 2 Soules flashed for sin , exalted in Christ p. 381 c. 6 l. 2 Souldiers of Christ are best in the Churches p. 90 c. 7 l. 1 J. Spilmans Experience 4 Expe. 6 2 Speech of Christ what ? p. 98 c. 8 l. 1 Spirit , and Truth inwardly and outwardly God to bee worshipped in p. 1 c. 1 l. 1 Spirit least , when Form most p. 33 c. 3 l. 1 Spirit calls to come away p. 40 c. 3 l. 1 Spiritual means against spiritual evils p. 111 c. 8 l. 1 Spirit qualifies us by convincing and making us voluntary p. 126 c. 11 l. 1 Spirit is the Key that opens , and none shuts p. 138 c. 13 l. 1 Spirit agreeing with our spirits , how p. 373 c. 6 l. 2 Spirit is the sweetest compulsive power p. 129 c. 11 21 Spirited for the worke of the Temple little yet , to what will be ere long p. 123 c. 10 l. 1 Spiritual Ah●●iabs , & none else , should goe about to say the true Foundation of the Church p. 192 c. 14 l. 1 Spiritual worshippers in the Churches p. 209 c. 15 l. 1 Spirit and Word are the Lords Arms be draws with p. 253 c. 2 l. 2 Spirit of Christ the interior working Instrument p. 264 c. 2 l. 2 Spirit is Gods strongest and right Arme p. 269 c. 2 l. 2 Spirit how it is knowne , and how it convinces p. 264 , 265 c. 2 l. 2 Spirit how one in all p. 268 c. 2 l. 2 True Spirit how known p. 373 c. 6 l. 2 Spirit carries through thicke and thin p. 266 c. 2 l. 2 Spirit powred out , hard by us p. 506 523 c. 9 l. 2 Spirits powring out where it will bee first p. 538 c. 9 l. 2 Spirit is the onely orthodox Expositor p. 463 c. 9 l. 2 Spiritual Covenants are best , and binde m●st p. 462 c. 7 l. 2 Spiritual Egypt ▪ many Churches , how , and why ? p. 342 c. 5 l. 2 Spirit-Baptisme a principle of union p. 307 c. 4 l. 2 Spirit-Baptisme by which we enter Christs Body p. 308 c. 4 l. 2 Spouse of Christ faire p. 87 c. 7 l. 1 Spring time is entred for the Churches p. 28 c. 3 l. 1 Sprinkling , and washing , all one with dipping p. 497 c. 4 l. 2 Strength of Saints embodyed , invincible p. 89 , 90 c. 7 l. 1 Storme which the Author was in 48 Epist. A. Strongs Experience 9 Exp. 6 2 Storms the Churches must meet with yet p. 28 c. 3 l. 1 Subjects to Christ the Lord and Lawgiver p. 143 , 144 c. 13 l. 1 Substance of all shadows , is Christ , p. 338 c. 5 l. 2 Sun must rule the day that is coming 528 92 37 Epist. L. Swinfields Experience 396 , 397 , and 4 Exp. 6 2 Sword of Christ that slayes sinne and errors , is the word of Christ p. 261 c. 2 l. 2 Sympathy with the least member of Christ the Head p. 149 c. 13 l. 1 Synods ruling unwarrantable 107 8 1 497 9 2 T. Tabernacles , i. e. Churches , their benefits p. 94 c. 7 l. 1 Tabernacles of David types of Congregational Churches p. 526 c. 9 l. 2 Task masters of Egypt , who , and where now p. 343 c. 5 l. 2 Teachings are best by best Experiences p. 382 , 383 c. 6 l. 2 Teeth of the Church , who p. 97 c. 8 l. 1 Temples of the Church , who p. 98 ib. Temple stones hewn and fitted , &c. p. 52 c. 5 l. 1 Temple of Solomon , a Type of New Jerusalem p. 528 c. 9 l. 2 Temptations are strong , and many ; after Calls p. 416 c. 6 l. 2 Temptations incredible , the Author met with 427 428 ib. Temptations are divers ways 433 434 1 Exper. ib. Temptations , to deny Ordinances 404 2 Exp. ib. Terminus , the Lawyers God 221 Epist. Terror to all the world , Churches united p. 90 c. 7 l. 1 Tenderness , in admitting Members p. 291 c. 4 l. 2 Testimony , threefold of all admitted 290 294 ib. Things indifferent and doubtful , what are so p. 313 314 c. 5 l. 2 Things of a middle size left to liberty p. 327 ib. Thoughts of Hell , scaring at first p. 419 c. 6 l. 2 Twin-Testimonies give assurance p. 372 ib. Single testimony , how enough , and how uncertain 374 377 ib. Throne of Christ usurped by some p. 320 c. 5 l. 2 Times of restitution tumbling in a pace p. 28 c. 3 l. 1 In times of popery , Experiences were told to convert p. 368 c. 6 l. 2 Times of assurance p. 378 ib. Time of tryal , sharp to the Churches , is coming p. 505 c. 9 l. 2 Topaz's ( precious stones ) who they be p. 518 ib. A Trance 404 62 Travel in souls before birth of joy p. 366 ib. Trees of Christs own planting , fruitful p. 43 c. 4 l. 1 Trees of typified paradise , who and what p. 532 533 c. 9 l. 2 Tree of Life , who it is p. 534 ib. Troubles in minde and conscience 410 7 Exp. 6 2 In troubles experiences , are cordials p. 367 ib. Truths occasion errors , but how 25 Epist. Trust in God , is helped by experiences p. 367 c. 6 l. 2 Turks ( and fit for none else ) that will not have their forms questioned p. 346 c. 5 l. 2 M. Turrents Experience , 11 Exp. 6 2 Types of Church-matter p. 51 52 c. 5 l. 1 Types which foretel the ruine of false Churches , and the rising of the true Churches p. 525 526 527 c. 9 l. 2 Tyranny and persecution to have secular powers over us in matters of faith p. 160 c. 13 l. 1 Tithes a heavy yoke 6 Epist. Tithes when , and how confirmed to Ministers 28 Epist. 491 9 2 Tithes , how Presbyterians and Papists agree in them p. 488 ib. Tithes how judaical , how ceremonial , how moral , and how that maintenance must be altered , when they keep up sin and superstition , &c. 489 ▪ 490 ib. V. Variety in unity is most beauteous p. 337 338 c. 5 l. 2 Variety of Gods workings appear by the Experiences of Saints p. 366 c. 6 l. 2 Violation of Christs Laws to take into Churches any but visible Saints p. 55 c. 5 l. 1 Vindication of Congregational-Churches for matter p. 64 ib. Violence and voluntariness repugnant p. 269 c. 2 l. 2 Visions of various conditions of the Churches in all ages , and how in these days , by Hermes p. 46 c. 4 l. 1 Visible and invisible , no Scripture distinction p. 61 c. 5 l. 1 A vision 423 425 398 409 6 2 Vision , what it is , and twofold p. 449 ib. Vital spirits , all from Christ the Head p. 149 c. 13 l. 1 Unfitness of men for Church work p. 120 c. 10 l. 1 Uncircumcised and circumcised all one in Christ p. 306 c. 4 l. 2 Unholy , unclean ones , not to enter the Temple p. 52 c. 5 l. 1 Uniformity when it began to be forced p. 332 c. 5 l. 2 Union of Saints unconquerable p. 90 c. 7 l. 1 Union with Christ the Head , qualifies for communion with Saints in Churches p. 59 c. 5 l. 1 Union of all Saints and Churches necessary p. 195 196 c. 14 l. 1 For unions sake , all that makes difference laid aside ibid. Unity and entity convertibles p. 87 c. 7 l. 1 Unity , where is not uniformity p. 1●6 c. 14 l. 1 Unity urged amongst all Churches , and why p. 501 c. 9 l. 2 Unity with variety agrees very well p. 498 ib. Unity of Churches , when it will be most p. 506 ib. Unispirituality keeps up the Churches p. 196 c. 14 l. 1 Universal deliverance of the Church , when p. 20 21 25 c. 3 l. 1 Universities of what sort at the last days p. 540 c. 9 l. 2 Unnecessary things make most difference p. 325 c. 5 l. 2 Unsavory fruits of the Head of Brass p. 159 c. 13 l. 1 Unskilful builders abundance , as yet p. 12● c. 10 l. 1 Vocation layes open election p. 358 c. 6 l. 2 Vocation legal and evangelical 403 404 , &c. ib. Vocation in time , election eternal p. 359 ib. Voluntary submission to the ways of Christ p. 123 124 c. 11 l. 2 Voluntiers , and none else in Christs Churches p. 253 254 c. 2 l. 2 How we are voluntiers , different from false members p. 270 ib. A voice of God 1. Exper. 406 409 415 ib. Votes in Church concern all alike , viz. Sisters as well as Brothers p. 470 c. 8 l. 2 Use of forms may be p. 34● c. 5 l. 2 Usurpation of Christs power p. 105 c. 8 l. 1 Usurpation of Christs throne p. 320 c. 5 l. 2 Usurpers both Ministers , and Magistrates , and how p. 169 c. 13 l. 1 W. Wants none to the Churches ere long p. 35 c. 3 l. 1 Waiting is a special latter days disposition p. 47 c. 4 l. 1 Warning to Hypocrites p. 67 c. 5 l. 1 Warning piece to Ministers , last year p. 208 c. 15 l. 1 Warning to formal Anabaptists , that idolize dipping p. 343 c. 5 l. 2 Warning to some , by experiences of others p. 363 c. 6 l. 2 Warning to them that take Gods name in vain 423 ib ▪ W. Walkers experience , 6 Exp. ib. A special warning to Purleigh in Essex 237 Epist. E. Waymans Experience p. 409 ib. Water-baptism , how passed away as to us p. 310 c. 4 l. 2 Way of the Churches in latter dayes best discovered p. 33 c. 3 l. 1 Watch and pray for the promises p. 47 c. 4 l. 1 Ways God works in strange , and by contraries p. 47 c. 4 l. 1 Way of Gospel-fellowship , Christ left behinde for Saints to follow him in p. 199 200 c. 14 l. 1 The way much honored by publick embodying p. 282 c. 3 l. 2 Weak Lambs how to be taken in p. 293 c. 4 l. 2 Weakness , God most and best seen in p. 418 c. 6 l. 2 Weakest sex , most exalted p. 464 c. 8 l. 2 Weather for Ireland promises fair p. 417 c. 6 l. 2 Well-grounded , and well-united , necessary for Churches p. 193 c. 14 l. 1 Westminster Assembly of Divines abominable 57 58 Epist. Wicked patrons . In Epist. to L. Gen. and Com. A wife wrought upon her husband , 10 Exp. 6 2 Wilderness the Church was in 10 30 31 1 3 1 Wilderness-creatures no more our companions p. 36 c. 3 l. 1 Wilde Beasts shall not hurt us ere long p. 34 ib. Wilderness-ones characterized p. 38 ib. Willing to enter into Churches , not forced p. 125 126 c. 11 l. 1 Will hath a principle p. 254 c. 2 l. 2 Will must first be wrought upon by the spirit p. 129 c. 11 l. 1 Will hath an end , and what it is p. 255 c. 2 l. 2 Will hath a rule , and what it is 256 257 ib. Will hath an object , and what it is 258 259 ib. Will hath its operation into the thing willed p. 260 ib. Wisdoms polity p. 1 c. 1 l. 1 Wisdom weighs the end first p. 136 c. 12 l. 1 Wisdom hath sent out to all p. 198 c. 15 l. 1 Witness of the Spirit on his own knowledge p. 266 c. 2 l. 2 Witness what it is p. 353 354 c. 6 l. 2 Witness , if without it , what we must do p. 375 ib. Wives and children of faithful Ministers must be provided for , after the death of those Ministers 30 Epist. Winter-time is nigh over to all the Churches p. 28 c. 3 l. 1 Whores children , Parish Churches , and how p. 552 553 c. 9 l. 2 Wolves look upward when they howl for prey p. 65 c. 5 l. 1 Women may , and must speak in the Churches subjective p. 294 c. 4 l. 2 Womens right in Churches proved p. 464 465 466 c. 8 l. 2 Women have a good example p. 407 c. 6 l. 2 Women have preached p. 468 474 c. 8 l. 2 Women how , and why they have equal liberty with men as Church-members 472 473 ib. Women excelling men p. 473 474 c. 8 l. 2 Women , how and when they are not to speak 475 476 ib. A word to the three Nations p. 15 c. 2 l. 1 A word to the Churches p. 29 49 3 c. 4 l. 1 A word to all to come into Christ p. 80 c. 6 l. 1 A word to Saints to begin their Hallelujah apace p. 135 136 c. 12 l. 1 A word to Magistrates p. 1●9 c. 13 l. 1 A word both to Magistrates , and Ministers p. 174 ib. A word to the builders of these days p. 197 c. 14 l. 1 A word to the Anabaptists in Dublin and Waterford· p. 334 c. 5 l. 2 A word to the wicked indeed p. 430 c. 6 l. 2 A word more to Church-members p. 455 c. 7 l. 2 A word to women p. 476 c. 8 l. 2 A word more to the Churches p. 510 511 521 c. 9 l. 2 Word preached , makes not Churches p. 63 c. 5 l. 1 Word preached , is not the indelible note of a true Church p. 79 c. 6 l. 1 Word of God must be the ground of our perswasion p. ●45 c. 1 l. 2 Word of God , the instrumental cause of the will p. 261 c. 2 l. 2 Word converting , and confirming 404 414 11 Exp. 6 2 Word awakens 397 411 419 420 422 426 ib. Word and Spirit twin testimonies p. 374 ib. Work of Churches too hard for men p. 139 c. 13 l. 1 Work of Ministers and Saints , is by the Word to ruine errors p. 175 ib. Work of God in these days , is to bring all into one . p. 330 c. 5 l. 2 Workings under the Law , heavy p. 415 c. 6 l. 2 Works , how Presbyterians and Papists agree in them p. 473 477 478 c. 9 l. 2 Worship of God is in Spirit and Truth p. 1 c. 1 l. 1 Work that God is about in these days p. 24 25 26 c. 3 l. 1 The world will finde Churches too hard for them p. 90 c. 7 l. 1 World much convinced by publick imbodying p. 281 c. 2 l. 2 Worships that are false , we must separate from p. 76 c. 6 l. 1 Y. Forty years hence of Christs coming to reign p. 24 c. 3 l. 1 Ynough and to spare , we shall have ere long p. 36 c. 3 l. 1 Yron heads p. 160 c. 13 l. 1 Yron vide Iron Z. Zeal , that is false , fights against God in his Saints and Churches p. 340 c. 5 l. 2 One word for the Printer . Honest friends ! FRown not ! for who shall throw the first stone ? you or I ? You that are without faults , finde faults , but make not faults ; I fear we shall meet with more Errata's at the end of our lives , then at the end of these lines , though here be many , and more then my leasure can enter together into the list ; but being they are baggage , it shall cost the less care ; onely this , I believe that the miscarriages of the Press , and mens practises ( with some mens malicious misconstructions ) will have alike look and language , and may express . Light a Lie , Truth , Ruth , Mystery , Mysty , &c. For , for the most part their fault is to diminish and detract . But it may be , some men will read with a Romish gloss or glance ( as the Prelate or Presbyteer ) and then I look , they that will ( willingly ) read as in Luk. 15 8. for domum everrit ▪ domum ever●it ; for when they should sweep the house , they would pull it down : So that instead of me●ding worth I must look for some to be rending words till they make them worse then they are , & it ( may be ) as bad as themselves a● last . But to thee Honest Reader ! I wish with all my heart that I had more leasure to direct , and you lift and light to correct . I hope wee shall meet with some candid Christians , and honest men , who will amend in the life what is amisse in the leafe ; and with some patient well-minded Readers who will turn the other side to make it true sence for the Printers sake , and sentence for the Publishers sake ; Passe by the Typographick errors , for his sake , and the Hypographick errors for mine ; For I could not follow the Presse , and the Presse would not follow me . And to be ingenuous , I shall finde out some faults for you ; many from you ; but most in you , that are ever and most finding fault . Errata's in the Epistles . PAge 17. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fourth month p. 30. line 27. r. deeply incumbent upon Magistrates , p. 26. l. 1. r. Christ's p. 29. l. 29. r. you know what I , p. 37. l. 18. margin r. redire i● principium , p. 55. in margin against l. 6. obliterate the p 70. l 9. in margin r. the way to make it , p. 64. l 19 r. him in , i. e. in one , p. 63 l. 37. r Churches , p. 73. l. 37. r. do save . p. 79. in verses l. ult . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Book , p 5. l. 27 r. Policie , p. ●4 in margent against l. 16. r. loose , and l 24 ▪ r. because that they . p. 15. l. 32. r. cheat us , p. 16. l. 1. r. Discipline , p. 17. l. 15 r. viz. in the Church , p. 23. l. 7. r. and five and thirty dayes , l. 29. r. that it is in . p. 30. l. 3. r. that holds , p. 34. in margent against , 17. and 18. l. r. Form , are least in Spirit , p. 39. l 6. r. Sun , p. 46. l. 21. r. Hermes , p 50. l. 37. r. others , and obliterare all , p. 54. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. in margent under object , r. is n●t , p. 63. l 7. r. p 59. and in p. 65. against l. 16 margent . r. Churches , which they have , in p. 66. l. 14. r. sorts , p 67. l. 28. r. they , obliterate ye , p. 69. l. 9. r. new Ranters or old Protestants , p. 72. l. 23. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 109. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 23. r. undeniable . p 86 in margent against l. 25. r. love p 96. l. 1. Contents r. The second part of the s●cond , &c l. ●ast Contents r. any Church , p. 139. l. 24. r. and oblit . as , and in marg against l. 30. r. not able , p. 141. l. 36 mar . r. force , p. 152. r. ●ron sides , p. 217. l. 20. r. Esau , p 320. l. 3. r. that , p. 253. l. 14. r. Sun , p. 255. l. 13. oblit . seu before motum , and put in seu before m●ve●tur , l. 33. r. men ▪ p 261. l. 21. r. approbatione , p. 264. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . marg . l. 24 r. Interior , p. 268. l. 3. r. found no rest , p. 304. l. 11. r. here , p. 305. l. ult . r. thou before that , p. 308. l. 12 r. is called , p. 301. l. 4 r. judgements , p 316. l. 30. r. they , p. 320. l. 12. r. be the cause of a pale , p. 328 l. 3. r subscriptions p. 334. l. 32. r. Psal. 36.9 . p. 336. l. 1. r. a tenondo , p. 358. l. 14. r. they , p. 319. l. 9 r. a poor wretch , who sayes , p 418. l. 38. r unrighteous ones , p. 419 l 2. r. full of variety , p. 739. marg r. dum sursum sursim , p. 453. l. 22. r. those , p. 457. l. 19. r. by ther , p. 465. l. ult . but one , r. Act ●4 . p. 466 l. 4 r. re-admitting of one , l. 5 r. to hold off , p. 482. l. 8. r. Intigrale , marg against l. 20. r. no Diocesan , 467 marg . against l. 20. r. duobus locis , p. 469. l 33. oblit . the , p , 470. l. 16. r. 1 Cor. 5.13 . p. 4●0 . l. 7. r. and as are , p. 507. line 37. read Forms of it , page 511. l. 35. oblit . to be , p. 519 l 26. r. an Amethyst , p. 523. l. 17. r. presence , p. 531. l. 5. r. autem , p. 464. l. 31. r. Scriptures , p. 468. l. 1. r. to be baptised , p. 472. l. 9. his ha●● l. 25. r. bread , p. 478. l. 34. r. grant it , p. 484. l. 37 r that they , 480. l. 1. r. about Civil powers , p 442. l 5. r For &c. Other faults I beleeve there be that have given me the slip , but I am not at leasur● 〈◊〉 pursue them . Notes, typically marginal, from the original text Notes for div A57540-e550 Wisdomes Politie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. Divinity and Morality . Expos. From Fa●her and Mother . Spirit and Truth . Expos. Gods design in setting up Gospel-Discipline . To make us Gospel Disciples . 1 For order . 2 For un●ty 3 For edification of one ano●her . Hereby appe●rs Gods great love to us . Th. Aqu. 22. Q. 80.1.3 . Expos. And his great care over us . Expos. The necessity of it is undeniable . This Discipline is proved , 1 cut of Old Testament . Expos. It is the beauty of holinesse . Expos. The glory of the latter house greatest . Proved in New Testament by Christ Expos. It is a building fitly compacted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is not an ( openly ) mix●d congregation . Expos. Ecclesiam esse misc●llaneam falsum oft dicere Cam. in loc . quia confusis ▪ cultibus confunditur v●rus Deus cum Idolis . Vrsin in secundo praecepto . Proved by the Apostles , and primitive Saints . Examples . Christs Church Discipline , or Politie , why , and how called so . Visibly , and invisibly all one Church . Sim. How it differs from carnall worldly Polit●e . 1 One and the s●me in all places . Sim. 2 In all ages . Cuncta temporum cursu mutantur . 3. In the interest it drives . 4. In the Lawes outward , and inward . Directories or Cannons are of no use therein . 5. In the King and Governor . 6. In obedience . 7. In altering or adding to Lawes . When●e came Pope , Prelates Hierarchy . 8. In principle ▪ 9. About customs of long continuance . 10. In power of making obedient , and punishing Offenders . 11. In the nature of it . 12. In the pomp and beauty of it . 13. In respecting ▪ persons or opinions . 14. In respect of gifts and abilities . 15. In the Consequence of it . It differs from Ecclesiasticall Polity in a sense . Who more Politick , then the Beast seven-headed , most subtill-pated in his Ecclesiasticall Discipline . Saints susp●●ring ( yet aspiring ) in a strange Land. Revel . 9.2 . Rev. 12.1 . Expos. What a happy condition the Church was in in the Apostles dayes both for Doctrine and Discipline . Mat 10.16 , 17 , 18. Anno 110. vid. Euseb. lib. 3. chap. 29. 2 Cor. 11.2 . The D●agon persecutes her . Rev. 12.4 . Anno 179. Anno 204. Anno 256. Anno 162. Euseb. lib. 7 , c. 17. Images and Idols . Cent. 2 cap. 7. Anno 267. Anno 306. Euseb. lib. 8. & 9. Rev. 12.3 . She was brought into the Wildernesse . When ? and how ? Pareus . in Apoc. 12. v. 6. By loosing her Discipline . And how ? Euseb. l. 10. cap. 3. Socrates , lib. i. cap 6. When meeting-places were made Churches . When Crucifixes , Reliques of Saints , &c. came up . Socrates , lib. 1. cap. 1● cap. 9. c. 17. Monkes , Priests . Popish Discipline . Swum in bloud There were hopes of the recovery of Gospel-Di●cipline in King Henry 8. and in Edw. 6. Lit●le hopes left againe in Q. Maries dayes . Great hopes of her restauration were in Q. Elizabeths dayes . Cant. 1.6 . But what hindred it ? Prelates falsly accused it to the Queen . They falsely accused and abused the Saints that called for Discipline . Papists and Prelates alike in Discipline , and in opposing the truth . Prelates Mungrels . Sim. K. James , No Bishop , No King. Both alike have been from , and for the be●st , and shall be punished with the beast . Presbyterians too must lose their Discipline in these dayes . Sim. Isa. 8.20 . The Law is for us , the day will be ours . Sim. The heat of their Sun melt● their waxen wings . Sim. Simile . Black Discipline will not be better , but bitter till it tumble . Church Discipline is best at last . Rev. 12.8.13 . Exhortation to England , Ireland , and Scotland . Sim. We have been cheated in our Child-hood with Copper , and counterfeit Coyne . But Christs true Discipline is offered in these dayes with the crown of twelve Starres , and cloathed with the Sunne , i. e. Christ , the Churches Light , and Lord. Sim. Sim. The Devil takes up straies Sim. Christ in the Churches their fulnesse . Sim. There Law of Love. A word and a warning to Ireland . Sim. Of Persecutors for forme , or judgement ▪ Sim. Proph. Persecutors , Sampsons Foxes that burne up themselves , and benefit us . Christ in you , and with you . Sim. Feare not . Isa. 43.3 . Sim. Proph. Expos. When the Church was Promised to be delivered out of the Wildernesse . The time . Iunius Parcus , in ●a . 1643. The Authors judgement . Of her graduall deliverance . Expos. Mr. Brightmans Judgement , 1650. One thousand six hundred and fifty , as to us in England , Ireland , and Scotland , begins her graduall recovery . The Authors judgement of her universall deliverance thirty five yeares hence to begin . Zach 4.6 , 7. Two times more set for her deliverance . Expos. Proph. From Constantine . To begin at Anno 1647. The second time reckoned from Julian the Apostate . Proph. Anno 362. To begin An. 1652. Gradually to go on till 45. years longer . How Antichrist is to be destroyed . Not by worldly weapons , But by the spirit , killed and ▪ Torment●d . Our troubles begin to be over , An. 1656. Sim. Yet forty yeers on the world , whiles we are safe in the Ark , viz. Ch●ists Churches . Forty yeers hence Christ comes to reign visibly . Then the universal Restitution 45. yeers hence at furthest . Proph. In order to this God is making Mountains plains . Who are the Mountaines ? Isa. 41.15 , 16.21.23 . Hag. 2.6.21 , 22 Expos. Rev. 12.17 , 18 Rev 18. ● . P●al . 83.11.12 , Th●s work is also graduall at first . And will bee universal . Esa. 63.1 , 2 , 3 , 4. Psal. 8.2 . Zach. 12 , 3 , 6. Wo to the enemies . Ioy to Christs and the Churches friends . Mat. 24. Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 97.12.6 . and 67.3 , 4. Isa. 22.22 , 23. Dan. 4.34 . The Lord is at work hard in th●se dayes . The richest blessings reserved for these dayes . Like a Kid in Hebr. Rakad . Rev. 18.4 . How to Prophesie as to foretell what is to come . Times of restitution . Spring time is entered . Winter time is over . Yet storms . Vid ▪ ch 9. lib. 2 Most precious Cordials . Sim. To comfort us ●n the wildernesse . Sim. Promises to anchor at in God. A word to the Churches to fathom . A good harbor Sim. Our harbour in these dayes . i. e gathered Churches . Sim. How we reckon one estate , and make our accounts . Sim. The blossomes and flowery promises that are upon us . 1 By parallel from the wildernesse . Iob 12.24 . Gen. 21.14 . 1 The Church discipline over grown with tradit●ons and trumperies . Vitiis & divitiis . Ezek. 36.9 , 10. 1 The promise is to till her as his husbandry . Pareus in loc . Ier. 4.3 ▪ 4. Rev. 15.2 . Ezek 36.38 . 1 Cor. 3.8 , 9 ▪ Beza in loc . Expos. Sim. The Churches are the Lord husbandry . 2 Wilderness a fruitlesse , barren place . S● hath Sion been . But now shall , be blooming and branching , and fruit-bearing , and flourishing . Amos 9.13 , 14 , 15. Cant. 4.12 . Isa. 61.11 . Sim. Thirdly , a wildernesse without a way . The Church was so in it . Ier. 9.13 , 14. Joh 14. Cant. 8.5 . Promise is to bring her into the way . The Lord will be her guide . Io. 4. Expos. Isa. 30.22 . Spirituall worshippers in Doctrine and Discipline , 2 Cor. 4.3 Most in the forme , least in the Spirit . Sim. Sim. The Spirit guides into the way . 4. A Wild●rnesse most dangerous . Psal. 55.23 Psal. 26.9 . The Church in such danger . Mat. 3.7 Psal. 104.21 Psal. 58.4 Mat. 1● . 16 Prov. 29.10 Psal. 11.2 . Expos. Prov. 12.10 How persecuted up and downe . Promises of her deliverance . Isa. 65.23 Wild Beasts shall have no power to hurt us . Wild Beasts afraid of the wall of fire . Mat. 4. 5. Wilderness of want . Expos. The Church in such wofull wants of necessaries . Expos. Vers. 13. Sim. O how sweet are the dayes that approach ! Sim. Sim. Sim. Good store of Manna . Isa. 11.9 . Isa. 35.2 Psal. 63.5 . Isa. 25.6 , 7 Psal. 65.4 . Saints shall have enough , and no more want . 6. With wildernesse creatures and companies . Ezek. 22.26 2 Cor. 6 , 16 , 17 So the Church was in the wildernesse to this day . Sim. Sim. And quite overturned into a stie of Beasts . Precious promises of her deliverance . Ier. 15.19 How many bewaile the fall of Babylon . Sim. Sueton , in Ner. And would have the Strumpet rule though she ruine us . Sim. They will not be got out of the old pace . Characters of Wildernesse-ones are : 1 Their habitation and ▪ abode . No content to us . 2 Their food is wild f●uit . Enough to choake us . 3 Never lost . We are soone lost , and sensible of it . Psal. 94 17 Psal. 55.22 Psal. 12.4 4 They agree together to seize on a stranger to their wayes . 5 Best pleased with darknesse . And hate the light . But those that have a right to these latter daies promises , love , & rejoyce at the light . Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cashaph . People are bewitched : why , and how . Sim. They give all up to Babel , till they themselves be made a Babel , or confusion . But we are called our . A call from the Spirit , and the Bride to come . Sim. But not for self-ends· Saints and hypocrites different entrance into Church-fellowship . Why make haste into Church-fellowship . Sim. Haste ! haste ! haste ! in England , Ireland , and Scotland , more then all the world beside . Sim. Sim. Every day remember the Church in Wildernesse till she be recovered . Rom. 6.21 . Ezek. 43.10 , 11 ▪ The happy change . 1 Ioh. 1.3 . Veniente perfecto evacuatur imperfectum . Col. 2.22 , 23. Hos. 14.8 . Christs Garden , Isa. 51.3 . Isa 35.2 . Isa. 5.1 . Mat. 21.23 . Ier. 2.21 . 1 Taken out and separate distinct from the commons . Num. 23.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Inclosed in themselves . Mat. 21.33 . Expos. By Gospel-fences and hedges . Vide Sibs in Cant 4.12 . Expos. 3 Christs own planting . Vide lib. 2. ch . 9 Mat. 15.13 . Expos. 4 For fruitfulnesse . Sim. Vide Paul Hobsons Garden inclosed . All trees in his Garden are for fruits . Sim. 1 Cor. 1.28 . Sim. Surpassing all others for magnitude , multitude , and plenitude . 2 Cor. 7.11 . Eph. 3.19 . Cant. 4.13.14 . Expos. Cant. 4.12 . Expos. Expos. Sim. 5 The Lords speciall care . Mat. 21.33 . Expos. Of least of his Garden plants . 6 His choysest delights are his Gardens . 2 Cor. 6.17 . Rev. 2.1 . Here is the Suns orbe to move in , and to give light to others . Sim. Sim. How long we are light . Sim. This blessing is begun in our dayes . A loud call from Christ to come . Expos. And separate ▪ from them without . Expos. Cant. 2.14 . The last dayes best dayes . Isa 64.4 . Isa. 2.2 . Zach. 14.7 . Proph. Rev. 12.1 . Prophesies of the Churches restauration in these latter dayes . Methodius . Hermes vision of the Churches restauration gradually 1 An old woman in a chair . 2 An old woman with the face of a young woman . 3 A young woman with old womans hairs in Q Eliz. and to these dayes . 4 A fair Bride coming out to meet the Bridegroom ; so she is now . The latter dayes disposition is to wait , Isa. 25.9 . Dan. 12.13 . Micah . 7.7 . Iam. 5.7 . Few can get beyond sense . Sim. God appears to perform his promise at the last pinch . Psal. 3.1.12 , 13.14 . Prov. 22.18 . Rom. 9.22.23 . Gods strange wayes . He works by contraries . For his Churches . For poor souls . Beleeve and wait . Rom. 4.18 , 19. Sim. When little grounds for faith and hope appears . Contrary means effect that work which will destroy the means . Sim. Many acts of Providence like Hebrew must be read backward . Sim. Sim. A word to the Churches . 2 Maccab. 1.20 , 21.22 . We are to fetch out what hath been hid many hundreds of years . First we must gather the wood together . Latimer . The Authors prayer is that like a light he may be spent to give others light . Ainsw . in loc . 3.9 . Expos. What the Church is , viz. The typified Chariot of Salamon , how and why ? It is a bed , a Throne a Palace , a Chamber of presence , a secret Chamber . A Couch . The matter of this Gospel-Chariot . Expos. Psal. 1.3 . & 52.8 . & 92.12 Ier. 17.8 . Such as are sound , faire , tall , fat , upright , strong , and well rooted , are fit for Church-Fellowship . Such are to be alwayes a sweet savour . Visible Saints only matter of the Church to be made up of . Types of it . 1 King. 6. ● Sim. The Stones of the Temple hewen . 2 Chron. 23.19 None entr●d into the Temple that were known unholy , or unclean . All the utensils and materials holy . 2 Chro. cha . 4. & chap. 5. So now in the Gospel-temple . * In his holinesse of Church-Members , read that Book , p. 88. The Porters that kept out the uncleane . Uncleane and uncircumcised ones doe pollute the Temple of the Lord , And are not to be suffered . Obj. Rutherford , Bailey . Answ. Expos. Cotton , Hooker , &c. Zach. 9.9 . Rev. 15.3 . Isa. 33.22 . Iam. 4.12 . Reasons . Expos. 1 Christ is the Churches foundation , none are true Church-members , but are built up by him , and on him . What sort of Professors and Professions requisite ? Ans. affirm . Ans. negat . not meere verball . Sim. Many Professors not Christians . Sim. Reall Saints most attractive matter . Obj. Answ. Expos. What sort of Professors were taken in primitive times . Sim. Not only puncti & repuncti , but also compuncti , a sound worke . Wounded for sin , crying out fo● Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , repenting , embracing the Gospel greedily . Strong in the faith . In midst of trials . 2 Christ's countermand , Mat. 21. Expos. Christ's command . Expos. Violent violations of Christs Law to take in any but Saints in appearance , and so far as we can judge of them . Expos. Object . Answ. All called by an outward converting cal● But they are not to enter in till fitted . All the Prophesies are ●ull to foretell , that the Church in the latter daies shall consist of Saints and such as so appear . Such are in the Lambs book of life . Sim. Accounted necessary in the Law times , and the Baptists time . August . in Mat 3. Act. 19 4. The Baptist admitted not of scandalous , nor of bare professours . Ierom 31 , 32. The sweet and unseparable relation that is betwixt God and his Saints , Christ and his Church , Christ our Husband . Object . Christ is Husband of mixed Congregations too . Answ Expos. In the Church none members but such as appeared fit , so in all ages , in the true Church of Christ ▪ Object . in Judas . Answ. 1 Not known openly to the Church to be an hypocrite when admitted . 2 Christ knew him so by an extraordinary Spirit . 3 Great reason for Judas admission . Christs fellowship is the patterne , yet 〈◊〉 Judas was in it . Sim. 2 King. 15.25 . Sim. Gods own Ark may have beasts and toads in it . Sim. 2 Sam ▪ 23.4 , 5 , 6. 2 Christs Church is Gods holy Temple . 3 It is the Lords house . 4 His Houshold . 5 It is Christs Body . All these relations teach us what manner of persons Church-members ought to be . The Church must judge of them according to orthodox rules of charity . Vid. Hooker 1 lib. 2 ch . Object . Answ. Jude v 4. Not gifts , or parts , to pray , preach , &c. that doe fit or qualifie us for Church members . But union with Christ the Head by saving and sanctifying graces ( so called . ) Sim. Others are but blazing Deceivers , who must , and will fall of themselves . None but Saints can answer the ends of the Institution of Gospel-Discipline . 1 The honour and glory of God , which none but Saints can . Others cannot . 2. The promotion of the true light & knowledge of God. Others cannot answer this end . 3. Edifying one another . Others cannot . 4. Saint-like love ▪ ☞ Others cannot learne this lesson . Nor answer other ends of Church-fellowship . None but visible Saints sutable matter . 1 Cor. 1.2 . Object . Ans. No Scripture distinction of visible and invisible , but all one Church , 1 Tim. 3. ●5 . 2 . So Ainsworth against Bernard , p●g 174. and Robi●so●s Justif ▪ of separ . p ▪ 112. Parish Churches , as Churches Antichristian . When Parish-Churches began in England . Obj. Many Saints in our Parish . Answ. Obj. Our Minister godly . Answ. Answ. Sim. Object . Answ. Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. Object . Answ. Sim. Churches as Christs Pallaces must be made of the best materials ; Object . Answ. Hearing of the word without the Church . Depart yee out of Babylonian bondage , and Parochiall captivity . A vindication of the Churches . Sim. Sim. Hypocrites in them , that are not of them . Sim. Sim. Hypocrites hinder the Churches growth . We in Dublin had this by wofull experience . Sim. Some like wolves looked upward , when they howled for lambs to be their prey . Sim. They have retrograde motions . Sim. Caution to the Churches have from our wofull experience Sim. A Riddle . Sim. The Riddle opened in , and by hypocrites . 1 Eunuchs . 2 Pumices . 3 Bats . 4 Fennels . Sim. They had need to see on a good colour . Sim. And to study tricks to keep their credit . Sim. Like a faire white house , within a house of Office. Sim. Sim. A heavy action against them at the last day . With a Judas kisse they betrayed us , and gave us up to the crosse . Our experience ( the mistresse of fools ) is to ●each other Churches . Hypocrites must be , that the sound may be manifested . True matter must be of the Lords owne adding , and ordering ; Hence in Act. 2.41 ▪ 5.14 . this manner of being made a disciple , is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to , or incorporated . 2 Hypocrites hold off . Sim. For they are forbidden in Law and Gospel . Sim. Fit matter are sound and sincere . Sim. The house is in the builders hands . As yet in heaps in most places . But must bee a fair structu●e . They without gather up the ch●ps . The matter before fitted , must be tryed by saw and hammer . Hypocrites will fall from the building ere long . As D●mas . Judas . Their hypocrisie will soon appear to all . Sim. To the scandal of the Gospel . Sim. Church-members miscarriag●s are mind●d by all , and in every mou●h New Ranters nought . Old Protestants not enough . But aspiring growing Saints are sutable matter . Genus cum formae constituit speciem . The fo●me hath two parts . 1. Separation . 2. Conjunction : vide Mr. Owens Eshcoll , or rules to the Reader . 2 Chron. ch ▪ 2. ch ▪ 3. Sim. The first part of the forme , is their separation from them without doors , viz. the multitudes and heaps abroad . 1 Proved by Prophesies that Saints must be Separates . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niphal . And s●t loose to bonds and bondages without . Precious separate from the vile , cleane from the uncleane . Expos. Good from the bad . As Israel was gathered out from others , as a people by themselves , so are the Saints now to be . Delivered and brought out ( by the Spirit of the Lord ) God will judge for our former injuries . And he wil save us for future . And separate us from them without . And gather us into our owne Land of Canaan . And then be our God , and we his people . And his Sanctuary shall then be in the midst of us . The Lord shall reigne over them especially that are thus gathered out . Proved by positive prec●pts that Saints must be separates . Wisdome calls for it . Expos. Required in the Leviticall Law. Expos. Separate saith the Lord. And then I wil be a father to you . Expos. Expos. Them without are a generation of frowardnesse and crossenesse . Beleevers did separate from such . Then cal●ed a Church , and not before . Hence Ecclesia the Church is called . 1 Cor. 1.9 . 3 Proved by the practise of Christs Prophets , Apostles and all Saints in Primitive times . Jeremy separated . Calvin in loc . Israel a separate people . So every Saint is a spirituall Jew . So are the Disciples of Christ. Sim. Who are therefore ha●●d . Ch●ists commands . 2 Those that partake of her sins , partake of her sorrows . 3 It publishes disobedience not to be such , and a corrupt heart , plenis faucibus . Quest. Answ. 1 None ought to be without Callings . 2 None must separate from their duties . 3 Nor to separate from civill ●onverse . What it is to separate . 1 From all false wayes and worship . 2 From familiarity with the adversaries of the truth . Sim. Sim. Sim. Have nothing to doe with them . Gods anger is against such as do keep company with them . Sim. Sim. 3 No fellowship with them in their orders and ordinances out of Christs way . Expos. As Paul separated from Iewish Churches , Discipline orders and ordinances . Vse . Parishes have not this part of the Forme . Which is twisted up of a threefold cord to draw us out of Parishes into Churches , All men are separates from Christ , or separates for Ch●ist and which is best ? Object . What Separatists are Schismaticks , and what not . A sin not to separate from false Antichristian Church-States , And parishes , as Churches are such . Learned men many times most enemies to Christ and his true Churches . Sim. Parish-Churches , no Churches . Churches gathered out of Churches ▪ Parish churches are Sathans Synagogues . No Parish-rule conveyes a Church-right . Sim. Parishioners opposite to Churches . Sim. Object . Answ. Word preached is no indelible , nor undeceivable note of a tru●● Church . Sim. But a commen adjunct . Sacraments must be ( of right ) dispensed as Christs Ordinances in Christs order i. e. no where but in the true Church . Expos. A word to all friends to submit to Christ. ☞ ☞ Sim. Outward Ordinances out of Christs order may do more hurt then good . Sim. Carnall reason keeps many off Church-fellowship . Sim. Secondly , 2. Part of the forme is after separation from the fals , & conjunction in the true way . Forth with hast into the Churches . Else we shall be lost in the wildernesse . One reason many Professors formerly strict turne Familists , Seekers , Ranters , and such like . In the Answer , godly eminent Ministers so accounted , must be reproved in the Countries . Hag. 1.2.4 . The Lord expostulates with them . Ministers most complaine , who are most the cause of their owne complaines . What answers some of them have given the Author , when he hath pressed upon them Gospel practise . Why many Ministers are against Independency , as they call it . Expos. Whom the forme is to be showne to ? What it is ? 1. One Body . 2. One body Independent . 1. Christ's Church is his Body , how , and why ? All Members make up one , and but one body . Expos. Sim. If one member be amisse it must be restored into use and order againe , for the good of the whole body , which cannot misse that one member . Sim. That is , candidly with all sweetnesse of brotherly-like spirit , and christianity . Every member is to be in an apt place , &c of the body . Sim. 1 Cor. 12.21.22 and to be content therewith . Vide Zanch. de Eccles. 2. Christ his Church is his building . Expos. The forme of his building . What it is . Sim. Rightly ordered to make all one . The Lords house fitly framed together . Expos. All one in another , and every one on , and in Christ the foundation . v. chap. 14. Expos. 3. Christ's Church is a City compact . Sim. All streets , houses , peoples , &c. make but one City . Saints Citizens . Sim. The immunities , Priviledges , lawes of this City , which belong to the Freemen thereof . None admitted free-men of this City , but by the Citizens consent . Expos. Buxtorph and Sh●indler . 4 This Church is his Army . All men , companies , colours , Captaines , make up one Army . 5 Christ's Church is his Kingdome . For all Cities , Shires , countries &c. make up but one Kingdome . 6 Christs Church called heaven . And why ? All Elements , Firmaments , Orbes , Stars , &c make but one heaven . All Saints in one are so . Mr Jacob. Mr. Ursin. Sim. Because they have All one Father . All one originall Law. All in one Covenant . All hewn from one Rock . All bear one Image . All lay in one womb . All of one Seed . All lead by one Spirit . All called into one hope . All one joy . All one glory . Christ prayed for this onenesse . Apostles tooke great paines to preach it . Unity and Entity convertibles The beauty and loveliness of Saints embodyed . Sim. His Tabernacles amiable His Spouse fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such emb●d●ed excel in beauty . Informitas materiae duplex vel exclude●s formam vel formositatem , Th. Aq. 1.66.1 . ● . Sim. Without form deforme . Sim. But in one body their excellency appears . In great confusion , and disorder till then . Sim. But in body in order and proper place . Sim. Sim. Till thus embodied , they do not their duties one to another . Mr. Bartlet . The Author abused for him in Dublin . Sim. Expos. The soule-sweet issues of such a Gospel-order . Priviledges , Promises . The Lords delight there above all . Sim. The united strength of Saints in such Gospel society Vis ●nita forti●● Such Saints are the surest , and the most successefull Souldiers . A terrour to the world . Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fire proceeds out of the mouthes of Churches to destroy Gog and Magog . Expos. By the Spirit of the Lord. Sim. Unity unconquerable . Sed informitas infirmitas . Sim. Sim. Saints united in one , too hard for the whole world . Sim. Their joynt powers , and joint prayers able to conqu●r heaven and earth . And joynt-praises fill heaven and earth . Sim. One member can act by his owne power , and by the ( virtuall ) power and influence of the whole body . Vse . Parishes no Churches of Christ in this point of forme . For we proved before with the School●men , Ubi partes non habent rationem materiae , ibi totum non habet rationem formae . So that they are neither matter nor forme ▪ The Devils black cloven foote is set in the midst of them ▪ all over England . Why Parishes so devoyd of matter & form , and so full of sinne ? Expos. In Parishes what plagues arose from their constitution . The worse , wicked , ill-favoured Kine eate up and destroy the others of the Neighbours that are better . Exod. 7.12 . and errours and sins doe swallow up truths . Proph. Aegyptian Plagues must come upon them ▪ as in Isa. 10.24 , 26. Although as yet many like Dan do bite us behind ▪ or backbite . Many an Adullamite we meet with in Parishes . Parishes a Chaos . Sim. Sim. Materia informis . Expos. Parishes are stalls for beasts to lye down in . Sim. Sim. Sim. Parish-Churches have their fatall blow . Ezek. 16.36 , 37 Judg 9.15 . The Bramble shall be burnt up in the day that burneth like an oven , Mal. 4.1 . Sim. Babylon falling . Th●se that traded with her bewail her . Vse A call into Zion into the Churches of Christ. Out of Babylon and Parish Churches . Christ beckens to thee . ☞ In his Tabernacles and Churches are beauty , power , his presence ▪ safety , deliverance , pleasure and joyes , plenty , peace , blessednesse , & salvation , all powerfull motives . Great hurt to the godly to continue in Parish Churches . Sim. Sim. Sim. Sim. Sim. Happinesse of such that are in Christs Churches . Sim. In Serm. 4. p. 38. A description of the Church in her most conspicuous parts . Cant ▪ 4.1 , 2 , 3 , &c. Exposit. 1 Doves eyes . The most discerning members that are light to the body . 2 Comely , haire , Saints That hang and live on Christ the Head. Mount Gilead . 3 Her Teeth are the Ministers of the Gospel that chew , divide the word aright , or members qualified with the gifts of prophesie , and interpretation . Even . They are not to be one longer , & one shorter , one higher , and one lower , but all equall . Iam. 2.1 , 2 , 3. Very white and lovely . Mal. 3.3 . Many Ministers have been , and must be rubbed hard , before white . They are to be very fruitful . And very orderly . 4 Her lips . Her excellent word and doctrine . For matter . 2 For Forme well woven , twisted , &c. The Churches haire-lace to binde up the Haire ( that we spoke of before ) together in one . 5 Her speech sweet . 6 Her Temples full . Such are high in Christ the Head. Overseers , Elders . Full of sweetnesse , and savour . All pointing at the Crowne , and pressing after perfection in Christ. 7 Her Necke . Expos. The Ordinances which as means unite Christ and people , head and body together by the Spirit . Who be-hea● the Church . The necke ( in Heb. Thauvaar ) Expos. An Armory for swords . The two edged sword of the Spirit in her Ordinances . The Souldier of Christ of any size or stature is fitted in this Armory f●r his warfare . 8 Her two breasts . For Ornament and for use ▪ Old and New Testament . Julian the Apostate called the Bible a Bawble . These breasts be full of milke for babes . The Authors judgement is , the Word and Spirit are the Churches two Breasts , which are alwayes so full and faire , and freshly flowing and feeding . Moulin . The picture of the true Church . All faire . Second part of the Forme . Every Church is equally Independent . Proofes of particular Churches equall , and alike power in seven Churches of Asia . Expos. To admit or keep out , examine or cast out , or the like . Expos. Nor one Church blamed for another , but every one for her owne sins , being absolutely Independent ( as to others ) and distinct . Independency O●thodox in those dayes . Without any subordination . Proofes in the Apostles Epistles to Churches , as distinct Churches each from others . All alike one Head. All alike Queenes . All alike Sisters . All alike Candlesticks , and branches of the same Candlesticks , streams of the same Foun●aine , and beames of the same Sunne , and branches of the same Vine , all alike opening and shutting , admitting , examining , choosing officers , administring censures , re-admitting . Church-officers are but Servants . Doctor Whitaker . Sim. Doctor Fulk . Musculus , Calvin , Zanchy . Pareus . Popery to take away the power of the Church , and give it to Ministers or other Officers . Expos. Dudley Fenner Cartwright . Cyprian . Mr. Cot. Keyes . Bartlets Model . Hookers Survey And the Testimony of learned famous men for many generations . Reason . Because all have alike one and the same Head. The great difference between Presbyterians and Independents . Prelacy condemned , and ready to be turned off . Sim. Sim. Prelaticke proud Pastors in Independent Churches as bad as any . ☞ Much mischief done by such . Sim. Cornw. Essayes . ☞ God abhors such spirits of pride . Parishes no Churches in this part of the Forme . For they have dependency upon Diocesan , Nationall Churches . Zuing. Artic. 34. p. 254 , 255. Ar●tius's Problem . None but Antichrist so sawcy . Presbyterians too bold in this . Prelacy and Popery termini convertibiles . Presbyterians and all Prelatick ones keep up the Pope , vide ch . 8.9 . l. 2. Papists have Rome the Mother Church to call others to account , and to whom others were to make their appeale . Prelates and Bishops had their High Commission Courts of the same nature for the same ends . The violent ones of the Presbyterians too will have their Classes too of the same nature ( though the name changed ) and for the same end . All abominable in the sight of God. Vide chap. 13. lib. 1. Mr. Burroughs . Mr. Jacob. Cottons keyes . What a height ambition brought the Bishops unto ▪ To be Civill Magistrates they bec●me uncivill Ministers . Justices of Peace . Judges . Order of the Garter called grace honourable Lords . Barons . Cannon 18 , 19 , 20. concil . Carthag . 3. Against all Gospel ▪ Christ would not suffer his Disciples to discourse of it . Ch●ist the Disciples Servant and Minister . Prelates in pomp . Euseb. Hist. lib. 7. Their pride fallen . Another Prelatick spirit succeeded in the Presbyterians . This appeared in their acts of Treason against the State. Short lived too . Proverb . Ruling Synods are unwarrantable . Most mischievous they are so to Christ , ( proprio corpore ) in the flesh , and they are so to Christ in the Church ( in corpore mystico . ) Cruell to tender consciences . Expos. Sim. To put them upon the wrack . Cant. 1.6 . The Lord is about delivering his Saints from such oppressours . Proph. Expos. Synods must down , that usurpe dominion over consciences . What assemblies are allowed of , vid. ch . 9. lib. 2. Mr. Parker in 's Eccles. Politie , lib. 3. cap. 12. &c. 22. Omne determin●tum habet causam efficient●m & omne efficiens habet determinatum . Mr. Burrough his heart divisions . No warrant out of the Word for them . Obj. Answ. Vide Hooker in 's Survey . Cottons way for the Congregation cleared , cum multis aliis . &c. Expos. No Appeals , to Ierusalem , for Canons or as having a supreme Power . 2 It was not about Church-government , but to aske their advice & judgement of a matter in controversie . 3 No necessity of sending , but it was thought fit to send to Ierusalem . 4 Should it bee granted , appeals were made thither . Yet where be Apostles now ? or such to sit as are infallibly gifted , graced , and spirited . 5 The whole Chu●ch ▪ brethren , sisters , all joyned . Not Apostles nor Elders , on their owne heads , as the Presbyterian would infer . This spoyles officers , and makes them to Lord i● . Object . Answ. Spiritual remedies , to spiritual evils . li. 1. Ch. 13. Ch. 2. Lib. 2. How to deal with an erring-Church . One Sister-Church may deal with another Sister-Church , as one brother in a Church may deal with another . Churches co-ordinate . And may admonish , advice , Inquire . Examine . Expos. Exhort . Convince . If the erring Church will not hear , then one or two Churches more joyn together to admonish her . If nothing will prevail , then all Churches joyn together . To withdraw from her , and declare against and excommunicate her . This will bee greater punishment then prisons to the conscientious among them . If Christs judgment prevailes not with them , mens cannot . The best way to bring in an erring Church . Independents have the word for their warrant . Independents long before now . Paul Baines , his Diocesan triall Pleads for Independents . Doctor Sib's his breathing after God. Uses the word Independents also . Robinson . Bullinger . All power is in the body . Doctor Ames in 's Medul . Theol. Power over any particular Church is usurped . Dr. Reynolds . Ainsworth . Willet's Synop●●● . Cotton , Bartlet , Taylor . As Prynne , Bastick , Baily , and Edwards , &c. In all Ages the most eminent men Independents . ☞ Our Consciences carry us on . What is Conscience . Formall Professours time-servers . Many take up the name of Independents , and Independent-Churches that are not so . Sim. Our faith and fortitude . Sim. The beautifull object of Christs Church . What it is ? Proved by Scriptures . His power and glory there . His name and best blessings there . His presence by his Word and Spirit , there . Fat things and feasts there . There is the King in his beauty . And place of broad rivers . Th● most soul-ravishing object there . Wh●te and ru●dy . To the end of the world . Saints and Churches in all ages have experienced this point . Vse . The object invites and incites us into the Churches . This made David even dote in love on them . And in these Assemblies of Sion God appears most glorious and gladsome . Parishes have not this object . Forma formae . Those that are not longing after these wayes of Sion , see not this object in them . Dr. Ames left his Professorship of Friezland for Church fellowship . Vid. Peters Report of Eng. wars . His dying words . Ignorance of the object hinders the affection . Sim. Christs Rule to build the Church by . Proved necessary , 1 By Sc●ipture . Expos. 2 By Precept . Christs Commands and Rules . 3. Proved by practise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Expos. The Apostle urges the Rule . Not as a head , but as a helper . Expos. Mans unfitness . Mad Church-work made by mens rules . Gods strict command . Moses durst do nothing on h●s own head . Nor David , nor Solomon . 2 Chro. 8.14 . 2 Kings 6.38 . Nor Apostles , nor any , Without Christ's Rule . Christ's Commission . Rev. 21.2 , 3. Expos. To rule , order , and take the whole Government . All the Chur●h matter , and the form , is to be fitted by his Rule . Parish-Churches never according to Christ's Rule . Acts of the Apostles , the Churches best Directory . We walk by Rule . Independent Churches according to Christs Rule . Dr. Sibbs . Neither must we make rules , nor slight Christs Rules . Mr. Brightman . Expos. Then her paths shall glister and shine . In many gathered Churches , Ordinances prisoners , as in Babylon . Trap. Exod. Unskilful builders nor yet so spirited for the work as they will be . Sim. Sim. All that joyn in this way , must do it by free and uncompelled consent . Lib. 2. c. 2. 1. Proved by Prophecies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. More fluminis . All flow freely . Jer. 31.33 , &c. All mutually and concurrently give themselves up with one consent . 2. Proved by Precepts . Acts 11.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Calls to come freely , Expos. Christ's call to come freely , and fervently . Chephetz in Hebrew . Vide Beza in loc . Et Hugo Grotius . See Burroughs on the Excellency of a gracious Spirit , p. 281. 3. Proved by continual Practise of Christs Twelve Disciples . And Churches in all ages . Proved by Types . None else fit for the setting up of Gods Sanctuary . All were to be free and willing , else not to be accepted . Saints in all ages such free-willers . Expos. In primitivo times so . Expos. Expos. Examples . 1 Thess. 1.6 , 7. Otherwise we were short of the very Heathens . Else in bondage . Else soon fall off . Vse . Parish Churches upheld by carnall weapons . Whilst the Spirit , it is that convinces us of the truth , constrains us to the truth , and makes us worshippers in the truth . Compulsive powers doe more hurt then good . And makes many hypocrites , but few true Proselites . Cartwright . Christs government and civill Magistrates are distinct in specie & ge●ore . Psal ▪ 2. Civill Rulers within civill Rules and Precincts . Rom. 13.1 , 2. A Word and a warning to Rulers . K. Vzziah , And Perez-Vzziah . Not to meddle with the matters of Religion . Example . Christ would not meddle with civill Magistracy . The Spirituall and Eccles. is above the civil , which the civil power is to serve . ☞ Theodosius an example . All to teach Magistrates to be under Christs Discipline , and not that Christ is under theirs . But what Magistrates and Rulers may do as to matters of Religion . How far they may go . Vide ch . 13. Examples . Not to force consciences . Expos. But with gentlenesse to win them in to the truth . Object . Expos. Answ. 1 Negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Ans ▪ Affirmatively shew them a n●c●ssity of Christ and his Church-way . Grotius . Sim. True Magistrates in their respective places much owned and honoured by all the Churches . Vide ch . 13. Adversaries of old accused us as enemies to the Magistrates Vid ch . 2. The Spirit compels us , and yet we are voluntiers . Dr. Sibs . God works in us the will first . Vide l. 2. c. 2. Sim. Take heed of setting on Magistrates . Sim. Some busie to do it . Sim. It will run Rulers the hazard of ruine . Vide ch . 13. Sim. Sim. Sim. The finall cause the first in the eye ▪ though the last in the act . The End is first , and most minded . And why ? All th●ngs in the first and second Creation have one and the same Head. Col. 1.18.20 . and one and the same end . The glory of God , the one and the same End of all . Creation , Gubernation , Redemption , Salvation , and all hath one and the same End. This End most of all moves Saints into Church-fellowship . That this must be the End. 1. Proved by Prophecy . Expos. The Churches spiced Cup. Expos. Expos. Types . Musicks and singers . For the filling his hous● with praise and glory . Expos. 2. Precepts . Psal. 140.13 . 3. Proofs by practise of all Saints in fellowship . Expos. Christ in the Churches sings praises . All other ends are subordinate to this End , which is the supream . Isai. 51 9 , 10. Psal. 49.15 . The redeemed . Isai. 35.10 . Most capable . No hypocrisie . Virgins . Expos. Have sweetest voices , best songs . In fittest tunes . They make melody with grace in their hearts . Whilest mixed Congregations rob him of his praise and glory . Parish Churches fail in the Final Cause . Their End is to good peny-worths , to have their tithes at an easie rate , and to make their own end● ▪ Parishes excommunicated if ever they were Churches . A word to Saints in fellowship . Make Gods honor and glory all in your End , and your End in All. Expos. An ordinary Rule of wisdom to weigh the End. Vide cap. 5· Expos. Joh. 8. Sing praises . Sim. All for Gods glory . Some minde it not . Sim. Sim. Some unfit to do it . Some desire it . All are to give God the glory of all . Proved from the essential , material , formal , objective ▪ organical and final causes ; and so defined . The definition of Christs Church . The definition of Anrichrists Church . Arrogans sibi titulum Ecclesiae ; at eam non sequens sed persequens . Christ alone Head and Law-giver . Proved 1 By Prophesies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Key is that is laid on his shoulder . Expos. The Spirit is to let us in . Expos. This Key opens and shuts , binds & looses . 2 Precepts . All power given him and all judgement committed to him . Ioh. 5.21 . 3 Practise proves this . Reason . Because none but Christ could institute , therefore none else can order it . Why none but Christ could undert●ke it . 1 Because he hath his spirit above measure . 2 Man would make all Idols . And torment such as did not bow down to them . 3 Man notable to remove the Rubbish . A hard work ▪ and why ? Sim. ☞ Much to bee done before men be built clear upon ( Christ ) the Foundation . Expos. Zach. 4 6. None but Christ can remove th●s grosse rubbi●sh . Ch●ist is Lord and Master-Builder , how ? 1 We have all but one Master 2 This Master hath set us our work both what ▪ and where . 3 This Master makes us all good provision for our selves , and our service . 4 This Master paies us honestly , and wel and before-hand . 5 This Master hath the honour , and name of all the work . 6 This Master defends his servants from such as would hurt them or hinder the work . Lastly , this Masters word is of focce to make us worke against all gainsayers ▪ So that his order and direction must be served . Obj. Answ. Expos. Paul calls not himself the Master-builder , but as a Master-builder . 1. In laying the foundation , well , and deep . 2. In that the foundation laid , is of sound substance . 3. In laying the foundation first of all , and from thence building upon . Ranters flie aloft first into the air , and are without foundation . 4. Having skill , sound judgement , and experience . Sim. And taking pains himself too , to build up . 5. An Overseer over the rest . Christ onely the Master of the building . Christ the Lord over all . 1. How he is Lord ; or by what means . 1. By power . Th. Aquin. 1.33.7 . ● . 2. By Purchase ▪ His deeds do shew it written with his blood , sealed by his Spirit , &c. 3. By Conquest . We are his prize-goods . 4. By gift , and inheritance . 5. By free choice . 1. So God hath chosen him the Lord. Hag. 2.23 . 2. We have chosen him our Lord. Expos. Christ to rule as well as Christ to save . What it is to choose him . Aliquid ex parte cogniti●vae virtutis , & aliquid ex parte appotitivae . Expos. 2. Christ is the Lord , but what manner of Lord. He is an Independent Lord. 2. A Spiritual Lord. 3. A most excellent Lord. 4. An universal Lord , and yet peculiar . 5. A sole Lord and Soveraign ▪ Lord Chief Justice in his Churches . Christs warrants with a Habeas Corpus . 6 The Everlasting Lord. All troubles and alterations ratifie him . Saints happiness in the Lordship of Christ. We have but one Lord , and one Law. Happy are his subjects and servants . Whilst oth●● are most unhappy . 2. Saints singular honor to have him their Lord. What honor is ? More then a praise and a glory , and yet Christ is all these to his Churches ▪ No want of preferment to them that are in Christs cause . 3 Saints liberty , and duties under Christ as Lord. How much this makes for unity in all Christian duties . One to another to counsell , comfort , encourage , vindicate . Reprove admonish , invite , and perswade . This advantages us much against sin . Expos. The soules Soliloquy under the sence of Christ● Scepter . 3 Christ , and none else the Head of his Church ( which is more then Master o● Lord. ) 1 Why the head . A whole Christ , Head & Body united . Who Head ? Who Necke ? Who Body ? Al together make up Christ compleat . A mystery to most . The work of former ages . To know him in part , viz. as Head. Of this age to know the Body his Church . Of the next to know whole Christ. Vide ch . 3. Is taken from the similitude of the Head of a humane body . 1 In order the head is highest , yet but a member . Head and brother . 2 The head in excellency and perfection . Expos. The fulnesse , honour , grace , glory , of his body . Christ alone the head of gold . 3 In the vertues and influences of the head . A headlesse body is lightlesse , lifelesse , and senselesse . All our vital Spirits from our Head Christ. This Head giveth all grace , life , motion , judgement , wisdom , &c. 4 Head in Government . Gubernare est movere aliquos in debitum finem· Sim. Vid Zuinglium , Artic. 2. de Eccles . Et Bullinger . Decad. 5. Serm. 2. de unitate ecclesiae . 5. In Sympathy with the least , and lowest member of the body . Gadius Martyr . Our eyes , ears , tongue , all in our Head Christ. 6. In health , and sanity . When head is well , all is out of danger ; but when the head is ill , all is ill , and out of order . Many turn mad , and why ? Zuing. Artic. 11. de Christo capite . Expos. Expos. Capitis est incolumitatem dare corpori , &c. Bull. de civit . eccles . Decad. 5. Serm. 2. 7. Saints as hairs , grow and hang on Christ their head . Saints priviledg that Christ is their head . The Church hath but one head . What I mean by Church ? Viz. All Saints in all ages , under all forms . Sim. Brazen-hearted and faced men that set up the head of brass for the head of gold : And so iron-hearted to tender Saints , that set up the iron head . Christ is , and shall be the alone Judge ( do men what they can ) in matters of Religion . A lesson long a learning , and yet not learnt . They resist Christ , and this stone will crush them . A difference betwixt true and false Churches in this . The false ha●h the Head of brass . The properties of the Head of brass , different from the Head of gold . 1. The Head of brass compels by force . 2. The Head of brass seeks secular powers to stand by his side , and to support him . Mark 7.7 . Isai. 29.13 . 3. The Head of brass is made of mixed principles . 4. The Head of Brass approves of the outside appearance , as sufficient to be a member with him . 5. His Officers and Members are all of the same mettal with himself . 6. The Head of Brass hath , and giveth an ill savor . 7. Head of Brass looks bravely and brightly , before a better comes , whereby many souls have been deceived . Expos. 8. It is but mans creature , and must ●umble . Expos. Matth. 16.18 . Christs Headship will hold for ever . Quest. Who be the Heads of Brass ? Answ. The first Head of Brass is the Pope , who calls himself , Christ his Vicar . The History how Bishops , Popes , Prelates , Metropolitans , &c. entred in at first . ☜ How Bishops came in with their Diocesses . Ever since Lords Spiritual and Temporal . Their ambition like a Bladder . Sim. From Bishops to Archbishops , Primates . To Quadrumvirats , or Patriarks , and to Popes . 2 Thes. 2.4 . Antichrist . Vide Cartwrights Eccles. Discipline . Antichrist begins to fall the same way he began to rise . ☜ 2. Head of Brass , a Councel , as Christs Vicar . 3. Archbishop next head of Brass . Bulling . de unit . Eccles. Serm. 2. ☜ Not warranted in the Word . ☜ All in primitive equal in honor , dignity , &c. 4 Head of Brasse an Assembly of Di●vines or Synod . ☞ Chap. 9. 5 Head of Brasse succeeds in Presbytery Classes , that are ruling . They breath by the Popes soule . Mr. Dell in 's way of Peace , p. 32 , 33.34 . Mat. 18. Go tel the Church , i e the whole Elders , brethren , and all . Vide Cottons Keyes p 46. &c. Philips Ans. to Lamb , p. 150. Vide Damports reply to Paget p. 227 , 228 , 229.230 , &c. Burroughs his heart-divisions cap. 22. p. 157. Unsavoury fruits thereof . ☜ These Idols must down , though never so bold and brazen faced as yet . A word more to the Magistrates . They must not Head it over the Church . Regnum Dei non est regnum in quo gladiis & fustibus res agaetur Marlorat . Expos. Eccles. in Luke 9.55 . De Oecumen . Pontif. Cham. None ought to be forced to the faith . Vide chap. ● . l. 2 Not in date 300 years after Christ. In opere Articulatorum Art. 36. Deodate in loc . Expos. Diodate in loc . Piety must not dance after the pipe of policy . Trap. in Mat. 21.7 . ☞ Christ is a Iudge , but in what Court of Iudicature ? Secular powers in , and over the Churches , or in matters of Religion , are tyranny , and why ? Constantines's Letter . ☜ Cromwels Letter . After Constantine , Magistrates meddled not with matters of Religion . Ambrose . Valentinian the Emperor . Expos. Answ. To the Objection in travel to bring forth at White-hal . Feb. 22. 1652. 1. This Scripture teaches nothing of earth●●ly powers or Magistrates . The Text in the original will not bear it . The context foregoing and following , will not bear it . Expos. ☞ Diodate , Calvin . Arias Montanus . 2. Magistrates were the Idolaters . 3. The grounds of their pretended Inference , and new raised Arguments , are of Humane invention . 4. Should we grant this Text did touch Magistrates , yet it could not be for Matters of Faith , but for Matters of Fact. They may as far as they break the Civil Laws . They judge of practises , but not of consciences . Burtons Vindication . Answer to Prynnes 12. In●errog . p. 70. And may take cognisance of Blasphemers , Hereticks , &c. as well as of Swearers , and Drunkards ▪ for their actions . They may not usurpe Christs power to kill errors with the sword , which ought to be destroyed by the Word . Vide Vrsin . de secundo Praecepto , p. 737. de Potestate Magistratus . Examples of Luthers conquest over errors . Of Zuinglius , respons . in libel . Strothionis , Tom. 2. fol. 302. Errours all to be suppressed by the word , not by the sword . ☜ Vide ch . 2. lib. 2. Obj. 1. Extraordinary and typicall . 2 Priests and Prophets did civill offices then . But the case is not the same with us now . 3 There ever was a specifical distinction betwixt Church and State , Magistracy and Ministry , matters Civil , and matters of Religion . Moses and Aa●on . Uzziah the first Civill Magistrate that durst meddle with matters beyond a Civill orb . ☞ Aristobulus . Proved in the New Testament . Christ the High-priest ever kept his orbe . So the Apostles The History . How Bishops grew big and ambitious , and became temporal Lords at first . First by intrusting them with lands in controversie . Bishops lands belongeth to the poor by right . Then by the favour of Kings and Princes . They had Civil powers lent them to punish offenders . And then soon becomes Treasurers and Lord Keepers , Judges , &c. Their priviledges from Civill powers . Bishops-lands . Barons , Lord● . And so things Civil & Eccles. viz. Christs and Caesars , came to be mixed together . State-Ministers too much alike them . Corrupted with honours , and then they consent to the joyning of Civil and Eccles. Christs and Caesars together . Many hundreds bewaile it . That they turn great men , in Civill , Secular , or Martial affairs . These are sad and seldom failing Omens of the Chu●ches danger , which is more now , then it was in the Dragon ● days , o● forme● times of persecution , vide chap. 2. Such complain of others usurping their office and places , and yet they usurpe others offices and places , and turn Politicians . O the shame of this age ! Sim. ☜ Sphinx an emblem of Policy . A description of Politicians . ☞ Christs appearance will ruine policy , and Politicians . Sim. Expos. Expos. Proph. Threats of Rulers ruine , and of loosing their heads . When and why ? When they are in most danger . ☞ For Civil powers to meddle with matters of Religion , as Judges , is sacriledge . The Authors Prayer to keep the Parliament , from an Abimelechian fate and destiny . Uzzah struck dead for meddling out of his Orb , and with the Ark-matters . Magistrates must not meddle with matters of Religion , were Religion in danger . Perez-Uzzah , why so called . ☜ Nor Ministers meddle with matters of State. Vzziah . Luther . ☞ A word to both . Quest. Answ. Not Judges of Opinions or Doctrines . Vide Burroughs . It is the Churches power , or Christs in his Churches ; why Magistrates not Iudges of doctrines , &c. Magistratus non est Dominus , nec author legis . Noyes Temple . 2 They would set up their own opinion , and sentence others . 3 And maintaine Idols & crucifie truth . Obj. Not on the advice of the Assembly of Ministers 2 Pilate is a warning-piece . 3 This would hinder Ministers in their work of ruining errors by the word . 4 Because Christ would never use them to suppresse errors . 5 But Christ hath left other Laws in force to do it without them . Ans. 1 Affirm . So far as they are of the world they are under their powers . Antichrist arrogates both Powers , viz. Civil and Eccles . Vide Synop 7. Gen. Con. q ▪ 2 & p. 1277. Negat . A Church cannot deliver up any to secular powers for punishment . None to bee put to death for misbeleeving , or not beleeving . Witnesse John Husse . See Fox 1. part p. 804. Mr. Hooper . Mr. Bradford . ☜ Bernard . Saints shall judge their now judges , They shall bee adjudged hereticks , who have judged them heretick● Mrs. Askew . Marlin . vid. Bartlet . ☞ No● power to put to death the vilest Hereticks that ever lived . Alphoneus . K. Edw. 6 ▪ that young Saint . More need that they live to repent , then send their souls post to Hell , if they be in the way· Eminent Martyrs breath'd out flames against this Antichristian bloody tenet . Latimer . Ridley . Turks , Saracens , Jews , not to be punished for their Religion . Much less dare a Church deliver them up to be punished by secular Powers . Antichrists weapons ☜ Must not be ours . Quaere . Answ. Magistrates may and must ▪ do all th●● can to countenance the ways of God , and Churches of Christ. Zuinglius , Art. 35. As Servants , not as Iudges , or Lawgivers . Magistrates cannot hinder Ministers of Christ , in their offices of preaching , &c. No Minister of Christ can be sequestred ab officio , onely a beneficio . Constantine mingled not Civil and Ecclesiasticals . None must govern in ●he Kingdom of the Son , but such as shall govern in the Kingdom of the Father ; but Magistrates as such , must not rule in the Fathers Kingdom ; Ergo , &c. ☜ Brazen and Iron Heads no more ; but Gold for Brass , and Silver for Iron . Expos. Own no Head but Christ , the Head of Gold. John Hus Constant . Concil . Gregory the first to John of Constantinople Patriark . Expos. The necessity of this Head. Vid. Ca. 9. l. 2. Hold him fast . Sim. ☞ Sim. Christ the foundation . Vide Dr. Mayo● in loc . Expos. Mat. 16.18 . Christ the Rock . Christ the Head , the Builder , and yet the Foundation , how ? Vide Wilsons ▪ Cases , Aenigma 99. Christ is the Rock for foundation , how ? 1 The Rock is firm , and wil never fail us . ☞ Luther . 2 Christ the Rock is high whence we look round us . Without lets . 3 Christ the Rock is the place of refuge the Castle of defence impregnable , &c. Tertullian de Patientis . Expos. Ferus . Cameron in Mat. 16. Against all Powers and Policies whatsover . The Church fears no Cannons , nor Ordinances . ☜ Nor can she be ruine●●hat is founded on the Rock . ☜ ☞ 4 Ch●ist the Rock keeps alwayes the same in place and power . 5 The Rocke is lasting for ever . 6 The Rock yeelds severall benefits . Keeps from being Sun-burnt . Jewels come from the Rock Yeelds honey . Yeelds oyle . Yeelds wholesome sallets . And the best springs and streams . 7 Rock is so hard that it will cost much paines before a foundation in it . Expos. Expos. 8· A Rock is most dangerous to such as through heedlesseness or hautiness stumble at it , and on it . Austin in Mat. 16. Peter Martyr . For safeties sake in the midst of her manifold troubles . Omnis Christianus Crucianus . ☞ 2 For orders sake , i. e. to begin at Christ this Foundation first , and so to build upward and onward . 1 We must be in Christ , and then get into his Churches . Many gathered Churches in danger of falling that are not built on the Foundation ( Christ ) first . For Reasons sake i e to support the rest . Fundamentum est primum sustentare , & connectere , Tho. Aquin. 22. Q. 4.7.4 . Expos. 1 Be sure of the Foundation . 2 That that be laid first . Pareus in loc . Expos. What gathered Churches will fal of a sudden . And what gathered Churches will ou●stand all storms , and abide ever . How to build . Diodate in loc . The typified must answer the Type in laying the f●undation first . Expos. Else they are not to be regard●d or worth considering . Be sure the foundation be a sound one . Sim. And not a s●ndy one . Dixon in Mat. 7.26 . How the wise builders house differs from the fools . 1. In the subterstructure or foundation . 2. In the superstructure , or building . True Churches knit fast to the foundation , and one another , as if they were all but one . Other reasons why many gathered Churches , ( foolish buildings ) will suddenly fall , and so must . Peter Martyr . Expos. Hab. 3.13 . Rotten foundations shall be discovered . ☜ Members of such Churches are in great danger in a storm time . Be sure Christ be your foundation . 1. 1 King. 5.16 . Who are fit to lay the foundation , and who not . Another reason , why many gathered Churches will down again . 2. The most precious matter must be for the foundation . 3. The greatest joy at the laying the Foundation . Expos. ☜ Informs , 1. Necessi●y of being well-grounded . 2 Of being well united . Without both these , the building falls . 1. If Christ this Rock be your foundation , you will stand till the coming of Christ. Media cultus sunt immutabilia . Junius . Politicians and States , sins herein . Sim. Sim. Politicians Profession of Religion . Seekers sins herein . Expos. Gualther in loc . ☞ They wait for miracles . And run a desperate hazard . 2 Part of the Use. Union necessary . In his twelfth Chapter of Communion of Saints . Sim. Col. 1.18 . & 2.19 . 1 Cor. 12.12 . Gal. 2.20 . Rom. 8.32 . Sim. Iohn 15.14 . Rom. 11.17 . Churches and Saints under different forms , yet are all to be one with Christ and with one another . In unity not in uniformity , or all of one judgment . Ainsw . cap. 16. Communion of Saints . All members even of the most discrepant opinions and judgements , and under the most different forms , are useful and necessary . An●ther reason why many of our gathered Churches must fall , viz. Their standing by an uniformity . Unispirituality amongst all . i. e. Having one spirit though many opinions . Those Churches whose unity is in the Spirit will stand , and are the Lords buildings . All laid on one foundation which is Christ. A word to Builders . Churches must not bee called by our names . Eagle-Saints are setled in the Rock . Sim. Prov. 9.1 , 2 , 3 , 4 , 5. Wisdoms care of us , and call to us . Prov 9.32 , 34. Expos. Cant. 2. In his communion of Saints . First proved by Prophesie . 2 Proved by Precept . Oecolampad . Threatnings . 3 Proved by Practise . The onely visible way that Christ hath left for Saints . 2 It is disobedience to live in Babylon . And such are resisters of the holy Ghost . Trap in loc . Melancthon Chron p. 5. A sad sin . The sad consequences which follow the neglect of entring . 1 A great wrong to the worship and service of God 2 A great let to their duties . 3 Hinders mutuall assistance . 4 Hinders opposition of enemies by an united strength as one Arme and Army . Joel . 2.7 . 5 Else there is not such a sympathy as ought to be in bearing , forbearing , &c. 6 They faile in many other Christian duties required of them a● Church members . There be speciall priviledges of Saints in fellowship above all others . 1 Christs presence is promised most to them . There is the King and Kingdome in his beauty . 2 Saints have highest enjoyments ▪ and best refreshments there . Jo. 18.20 . Act. 3.1 . Act. 13.5 . Luke 4.15 . Act. 14.44 . Expos. Christ is a Fountain in the midst of his Gardens . Sim. More then in all the world besides . Wherein the Churches have the happinesse of all others . ☜ Others are watered from the ordinary clouds without , but these are from the fountain within . When clouds are barren the fountain is ful . 3 Christ is most free to impart his best bosome-loves to such . 4 They are most under his care and protection , and on his account . For these reasons Saints in Primitive times ( even ) longed after Church fellowship . Apostles longed after it . Christ himself desired it . Expos. We do but as Christ , his Apostles and primitive Saints did in entring into Church-fellowship . Vse . To put forward apace for Zion , and in order thereto get into the Gates . Object . Learned and godly ( in appearance , the strictest Professors ) in every Age , Christs and his Churches greatest enemies . 2 They are but men , and subject to errors . 3 Many counted learned & godly that are not truly so . Who are 〈◊〉 learned . 4 Men know but in part . 5 ●earned and godly of all sorts for this way . 6 Their opposition makes for it . Object . 1 This is not the cause of it . 2 It is a great enemy to error . 3 The not entring into this way , makes men run into wayes of error . 4 Errors are necessary . Truth and error must be both together . ☞ Object . Not enough to be in Parishes , though salvation could be had there . 2. This argues a base carnal spirit . To be content with the Onions and Leeks of Egypt . ☜ 3. Thou ar● ( else ) a hinderer of thine own comfort and salvation . And why ? Quia quoscunque deus eligit ad finem ; eos eligit ad media . Ursin. de Eccles . 4. If thou continuest obstinate , it may be just with God , to give thee up to the hardness and deceitfulness of thine own heart . Expos. Wherefore take heed , how you reject it . Ministers must have a care too . A great change nigh ! Their warning peece , the last year . A mortal blow to Morter-Churches . Obj. We urge Faith more then Form. 2. To be Christs-members , more then Church-members . And in the Churches to be spiritual worshippers . 3. We look for Zion , and must first pass through the Gates . Expos. Particular Churches are the Gates of Sion . Expos. ☞ Quaere . Clearly satisfied in it . 2. Freely willing and longing . 3. Ready to take up any Cross to follow Christ. 4. You have a sweet and true object . 5. You have first fellowship with the Father , and his Son , and then with his Saints . Else it is unsound . 6. Your End is to set forth ▪ Gods praise , and to glorifie God. Many creep and crowd in for by , base , selfish Ends. In Dublin . The mischief that such members do . ☜ Never more Hypocrites , then now ; and why ? Their character and conditions . ☜ And their End. ☞ What Church-fellowship is best for sincere hearted and tender Saints to get into . Experience hath put the Author upon this Subject . Notes for div A57540-e166240 Iosh. 15.15 . Sim. The Lambs● book will be ere long abroad . In the mean time what is presented in this book . Sim. Math. 22.3 . ☞ Divers sorts of Readers . 1 To feed their fancies . 2 To feed their lusts . 3 To carp like Criticks . Sim. ☞ 4 Others mind more the man then the thing . ☜ Sim. ☜ What Readers have promised me . Sim. ☜ Sim. That read with carnal reason . Sim. ☜ Sim. Such will be lost in this house . To Civill Corrupt Lawyers . ☞ Corrupt Lawyers . Wicked men present corrupt Ministers to livings . Horrible soul-tyanny , sin , and impiety , which cryes for vengeance . Mr. Colem . Mr. M. M. R. Mr. Birk . all eminent Ministers thus abused . Lawyers live by sin . Cursed of Christ. Their God is Terminus . They mock at the word . Lawyers hinder Reformation . Sim. Why the Law is not regulated all this while . Never the better for being Englished . Sim. What we would have of the Law , and what not ? Laws , Lawyers , purged . Custom and Form is in the room of Reason and Right . As Reason is better , Law must be better . Many of our Laws are but M●ns Lusts , Wils , Humors , to make themselves great . Sim. The day is hard by , when Laws and Iudges shall be restored as at fi●st . i. e. according to Conscience , Reason , and Equity . But as yet Reason is turned out of the room and Lust set up for Law. Instance . Ere long wo to the Lawyers , and why ? The greatest Traytors , and Oppressors in he world . The greatest Traytors and Oppressors in the World. A word and a warning to cut Governo●s about this . Isai. 2● . 9 . ☜ Let none be offended with me . Sim. Sim. ☜ Sim. The way to disable Lawyers from hurting us . ☞ The Author looks for Antagonists . But prayes them not to rail , but reason . Sim. As the Libeller that put out the Tast of Doctrine at Tho. Apostles . One Spirit will make us all one . A word more to the Reader , to instruct him . Sim. C. Lucillius . The Authors wishes for unlearn●d and learned Readers , and why ? Not l●arned ones are best Readers . 2 Chro. 12.10 . Notes for div A57540-e175910 Sim. Sim. ☜ Sim. Sim. ●oh . 5. Sim. Sim. Sim. ☞ ☞ ☞ Sim. ☞ Honorius . Julius Caesar. Sim. Jerom. ☜ Sim. Sim. ☜ ☞ Demosthenes . Sim. Caesar. Sim. Sim. ☞ Sim. Gaddites . ☞ Sim. Sim. ☜ Sim. Sim. ☜ The Authors leave of Purleigh , and he may say of England . His Prayer , And Counsel , And Promise . ☞ Notes for div A57540-e181060 The gates of Wisdome . Eccles. 5.1 . Expos. Consideration in some must be serious in the first place· Psal. 50.17 , 18. Prov. 15.8 . Sim. A strict self-examination . Expos. Such as come rashly in , do but run themselves upon a Rock . This consideration is of necessity . Sim. Sim. Because of the variety of wayes men have to worship God in . Cooper . Expos. Ignorance is mother of mischiefs , and false worships . Negat quod non notat . Tertul. lib. de Monogamia . Deut. 11.16 . Ier. 17.21 . & Mark. 13.9 . Expos. Sad complaints of such as consider nor first . Expos. Mayor in loc . ☜ What it is . Consideratio importat actum intellectus seu veritatem rei intuentis , &c. What is required in consideration . A sound judgement . ● . King. 10. Expos. Four things in general to be seriously considered . 1 Eye all the essentials . 2 How all do agree in one , in quantum est una . 3 How this way builds us up in Christ , secundum quod i●est vi●tus . 4. And how this Church-state doth nourish and cherish all the fruits i● brings forth . Sim. ☜ Be fully perswaded . Expos. Because it is very dangerous to doubt . In your own minde i. e. not by other mens opinions , &c. What it is to doubt . Else thou wilt be mistaken . Budaeus . Danger of doubting , and the evil of it . Par. The sin of doubting . ☞ Such as doubt , soon yield up the buckle● , and are taken prisoners . ☞ Implicite faith not enough . Par. Cant. 6.12 . Who are best Champions for Christ. Proprium principium actus sit in intellectu sicut in subjecto . How to attain true perswasion . 1. Perswasion must be by the word of Christ. 2 Pet. 1.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Learn the order of the Gospel , as given at first . The promises of the Restitutution of times are to a state as at first . And why ? 2. See how far we are in our present condition , from the order as at first . Barlet . Get into that Church that is according to your light , and according to the word , nighest Gospel-rule , and primitive practise 4 Observe the concurrent motions of Providence . Dr. ibs . Sim. Second Direction . Have no confidence in the flesh . Third Direction . Be impartial , and unbyassed as to opinions . Ierem. 4.14 . Rom. 1.21 . Sim. Prejudice does much wrong ☞ After perswasion , follows an assurance . Certainty , or Assurance whence it is , and how . 1 Ex causa certitudinis . 2 Ex parte subjecti . The conclusions which arise . Bring them to the Trial. False perswasion most dangerous . Sim. How to know true perswasions . 1 True perswasions proved and approved from the word and Spirit . 2 Waits for fit time . 3 Meets with trials , yet gets the better . Sim. 4 True perswasion makes obedient . 5 It shews emptinesse in all other waies and worships . 6 It makes thee long after them . 7 Makes thee bold with humility . Sim. 8 Puts thee upon inviting others , saying , come let us go up , and joyn . The sad consequences of doubtings , and of not being fully perswaded . Drives them into despair , and errors . Sim. ☞ They meet with a cu●se , And are not welcome , but provoke the Lord. Hinder the energy of Ordinan●es , and obscure the excellency of the way . Expos. The Lord draws with his arms , the Spirit his right hand , and word his left . Men must come in voluntarily . Proved ▪ by several considerations , as 1 From the powerfull principles which carries them extra se. Vide Fen●ers Alarm . Rom. 7. Because this principle is absolutely necessary in all that would be Church members , which makes them willing . Expos. Second consideration ▪ From the end which suit ▪ with the principles . Voluntas su● natura vult finem . Sim. 1 Pet. 4.17 . Heb. 6 8. Ph●l . 3.19 . Requiritur cognitio finis aliqualis , the end must be known . Sim. In alio a quo ei imprimitur principium suae motionis i● finem . Because a volunteer hath the end for which he moves before him . Res quae est ratio finis & ratio finis . Second consideration is from the rule of the will. Sim. Which is twofold . The Rule which certifies , is divine Reason . Expos. Volunteers have this . Rules to order their will how . Expos. Propositum est actus voluntatis deliberata , &c. ☞ Two Things must be , 1 Knowledge . 2 ▪ Desire . ☞ Fourth consideration is , From the object of the will which is good . Good differs how ? Expos. ☜ Nam appetibile non movet appetitum nisi in quantum est apprehensum . Because of the good in this way of Christ. Sim. The universal good ( that is God ) moves the will most . Fif●h consideration from the operation of the will. Because such labour most sweetly for the good . Austin . God is in us the principle , to us the object , and the end of all . Sixth consideration from the instrumentall causes of this voluntarinesse . 1 The word Christs sword and Scepter . Expos. Ainsworth . Mr. Dell. Luther . Without addition of Doctors Fathers , Councels . ☞ And without the iron weapons of Secular powers . Luther . What Magistrates may do ? and what not . Dublin . Without any other indirect means . Hypocrites by that means in abundance . And such are all , but the Word and Spirit . Caution . ☜ The Power of the Word . The Word is the arm that gathers into the Fold , and makes men ●un willingly . 2. The Spirit makes willing the inferior instrument . Expos. ☞ Christs Spirit known . Quest. Answ. Sim. How he convinces it 1. By inlightning . 2. By in livening . 3. By preparing the way , and making paths strait . The Spirit carries thorough all calamities clearly . Expos. 4 ▪ By ratifying . In the way of Christ , the spirit witnesses . On his own knowledge , as a witness in a Court. Sim. Expos. The Spirit seals . An image of God confirms . Sibs . Distinguish es betwixt true and false . Dr. Sibs Fountain sealed . Sets a propriety . Sim. Expos. Thus God seals ▪ And every Saint seals by the same Spirit . 5. By resting on thee in the way . Sim. This Dove rests in the Ark , no where else . The Church is the Ark. The Spirit is but one in all . Sim. ☞ The difference betwixt Hypocrites and true Church-Members , in the voluntary motions into this Church-state . Sim. The Spirit is Gods other arm . Till then on men come before called . Violence is repugnant to voluntariness . How voluntarily . 1. Directe . Sim. 2. Indirecte . Virtus no lentium nulla est , Trap in loc . Many Intruders . Caution . Order in the Church . 1 Cor. 14.33 . Expos. Trap in lo● . Ordinationes in ecclesia faciendae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ordo formae , Et materiae . Ritual order and decency . Left to liberty Luther . ☞ Caution . This is no s●● form . 1 Christians meet together often fi●st , and why ? To prepare for the work . Expos. Saints not tyed to one Church . And secondly , ●o give up their names together . 3 Keep dayes of humiliation & prayer . Which habent quatuor . 1 Invocationem Dei. 2 Commemorationem beneficii Dei. 3 Petitionem 4 Et obs●●rationem . All which must be 1 In elevatione mentis ad Deum & — 2 Fiducia impetrandi . And unity . 4 The day they are embodyed . They appear in publike . Powerful in prayer . Nehem. 9.1 , 2. Exhortations . Order of Christ op●ned and proved . Account of faith made . Experiences of the work of grace . A declaration of full s●tisfaction from Gods word . By the ablest in p●blick . In his communion of Saints ▪ Chap. 17. Few at fi●st ▪ & those that are without exception , & fittest and ablest . Dan. 2. A Covenant . Register . Prayer . And Resolution . And Praises . The Church admits when she is alone . How rashly some embody . Sad sign of a breach . Expos. The most solemne O●der must accompany the most solemne Ordinance . Sim. Dike . Why the first day in publike solemnity . It is more to conviction . Vide chap. 6. p. 98. &c. Christ did so Expos. Jude v. 15 . It would prevent many scandals . R●x Plat. Expos. For the honour of the way . Sim. Expos. ☜ Much honour is had by publick embodying . Act. 2.24 . Expos. ☜ Most consonant to Christs Law. Expos. And to Christs practise . To the way it self . Sim. Frith . In Fox Act. and Mon. fol. 1927. To stir up others into the way . Expos. But see Hookers Survey of Church Discipline , 3. part . ch . 1. Appear the● in publike . Sim. Sim. Many wonder at this way of the Gospel , till they know it . ☜ Dublins experience teaches most of these things mentioned . 1. The power is in the Body ●o admit Members . Expos. Proved ▪ Expos. Mr. Perkins ▪ Dr. Ames . Mr. Fenner . It is nor in the , Elders to admit . Who are servants . A warning . 1 Cor. 3. * Vix plebi persuadeo , ut tales patiantur admitti . So Epist . 11. Caeteros cumi●genti populi suffragio recipimus . And cannot admit any . 2. The persons admitted , Men or Women . 1. What must be done before they be admitted . Their names to be taken . Strict enquiry made of them . By such , whom the Church appoints therunto . What is enough to keep him off of admission . Mr. Hooker . 2. What is done when they are to be admitted . He is called into the Church . Prayer first made . Their testimony threefold 1. Negatively . When none 〈◊〉 object . Fenner . 2. Affirmative . First , from others . Affirmative . Secondly , from himself . 1 Pet. 3.3 . Experiences . If we●k in utterance , what then ? Ask them quest●ons , easie , and according to the ability of the person ▪ Leeson of Dublin admitted . Her broken ( yet broken-hearted ) speech . Sim. Mr. Wil. Fenner . ☞ Take heed none be put by for a form . Mr. Dell. In outward forms and rites Caution . Rules . 2 Such as are weak are sent to for their inward testimony . So was it at Dublin when Mrs. Amee Avery was admitted . Receive the right hand of fellowship . End with prayer for them , and praises . Why so strict to have a threefold testimony . Mr. Rutherf . Mr. Hooker . Women may , and must speak in the Church . Members of other Churches taken in , and how . ☜ Church must take full satisfaction . No baptising again . Euseb. Perkins . August . Object . Expos. The baptisme of Christ that he looks on , is with the holy Ghost . Baptisme of John , and Christ , differs . Our baptisme before , was true baptisme , true ord●nance , if not true order . For matter and form . Sim. Dipped how ? Not dived nor drowned under water . Sprinkled and washed same with dipped . The Holy Ghost is powred on us , and falls on us as yet , not we into it . That which is most significant is best . Ans. Sim. The latter baptisme dispensed disorderly , and without an administrator lawfully called and sent out . Anabaptists in Dublin , not like the Christians . Far differing from them in London . The inward Baptisme ( the efficacy of the outward ) should satisfie us . Dipping is not the fundamental ordinance of Church-fellowship , though initiating . What is a fundamental Ordinance ? Robinson Justif. pag. 230. sayes it is an error which some hold , that Baptisme constitutes the visible Church . Expos. Baptisme of the Spirit by which we enter into Christs body . In baptismat● flaminis non fluminis . 1 They attribute too much to the Element . 2 These are too censorious ▪ Unchristian and uncharitable to Chri●● in seeking to break his Church . The element to us is ( as it were ) passed away . Christians of all judgements should be one in spirit . All Saints of all judgements to be admitted . 1. Proved by rules of Christ. Expos. Rom 14. expounded . Vers. 1. All believers admitted . ☞ Par. Though out of conscience , they differ in judgement , opinions , and practises , about things indifferent . Vers. 2 , 3. Expos. Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qaest . Answ. Things ●nd●fferent ▪ what ? 2. Things indifferent . Things doubtful . Indifferent , not indifferent . Paraeus . When Ceremonies , and such like indifferent things died , and gave up the ghost , and were buried . Augustine . Sim. ☜ Dangerous to meddle wirh them now , after they are buried . Adi●phora considerantur vel in ●e . Vel ratione principii sui . All this ratifies the point . God hath received such . Expos. ☞ Argument Calvin . Expos. Verse 4. They may see they are the Lords nighest family servants , for all they differ in opinion . God will establish them as well as the strongest to hold out . Christian liberty in things doubtful and indifferent . Sim. ☞ Saints of all judgements answer the one and the same end of Church fellowship . Argument They serv● one Lord. ☜ ☜ 6 Such b● then alike . ☜ All are one , ho● ? ☞ Day of judgement . ☞ Some usurp Christs throne and how ? Pareus . ☜ ☜ Anselme . Much scandal arises else . Offence what ? Sim. ☜ Scandal wh●t ? How this is a s●andal . Vide Pareus & Par in loc . Aquin. 22 43.1 . Jerom in 15. Mat. 1 To brethren so d●spised . That occasi●ns them to fal off . Sim. ☞ Sim. 1 This mak● brethren fall some●im●s f●w●y , Ranters and erroneous . ☞ What kinde of scandal . 1 Scandal with reference to brethren . ☜ ☜ 2 A scandal with reference to Christ. 3 Scandal with reference to brethren , and the Gospel way its s●lfe . Olevian . Ambros. in loc . Vide Burtons Vindication p 44. Prin. 12.9 . of 12 serious Questions . Bernard . All indifferent things lawful in themselves . What is sin in indifferent things . What is miserable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Beza . Kingdome of God consists not in outward things . But in things necessary . The Kingdom 1 Of glory . 2 Of grace . Both of one kinde . ☜ Sad diffe●ences about things unnecessary . For want of putting a right difference All Saints Christs servants . Pareus . Calvin . Nazianzen . Else disorders and strife in the Church , the body no● rightly built up , it is for Churches peace . Not as the world hath peace . And for her order . As a Family . A building . A Kingdome . City . Psal. 122. Body . Difference necessary . ☜ Things of a middle nature must be let alone , rather then offend a brother . ☞ Christian liberty to be kept . Par. Gregor . ☞ ☞ Abstain from pressing things indifferent . Proved further by Prophesie . Expos. Iew and Gentile , bond and free . Gualther . One body all . Such as halt between two made one . One flock all . Expos. That serve one God. Expos. Expos. Sim. Expos. God is hastening to bring AL into ONE . Precepts . Expos. Expos. Christ would have have his babes tenderly taken in . Practise of primitive Church . In Apostles dayes . After them in vol. 1. pag 72. Anno 157. Polycarpus An●cetus . Fox . Church admitted Saints of different opinions , and of different observations 157. and after . Irenaeus . Victor Bishop of Rome . Til ●an . 200 ▪ in Victor's d●yes , Bishop of Rome , he went about to cast out , and not take in them that ●iffered in opinion . Which Irenaeus writes against in a letter to him . Uniformity began an . 200. Th●n Saints judged Schismaticks , and Hereticks , and to be excommunicated ▪ that differed in opinion . Euseb. l. ● . c. 26. Not so till Victors time proved by Irenaeus . 1 Wh●t is not commanded , is left to the liberty , and light of Saints . ☜ Ever since Antichrist climbed up to this , what difference are there and breach of opinion , is breach of affection . All should love . Aug. Vincentio Contra Donat. & Rogat de vi Co●rig . Epist. 48. A good lesson for Anabaptists especially them in Dublin , & Waterford . Melancthon . Ali Saints , though differing in opinion must be one in heart and love . Bucer . 1 Consid. Saints children of light . Expos. ☜ In armour of light to defend truth . ☜ Sim. When they are in the dark . 1 Disconsolat . 2 They cannot see . 3 They cannot walk in it well . 4 They are in fear of it . 5 Liable to fall from it , or else to fall in it which is worse . 6 Makes them too bold and fiery . Sim. As at this day we finde among Presbyterians , and others , &c. The golden rule conscience 2 Consider . The beauty of Zion i● all in one . The Church here looks like her above . Amama in Cor●nide . Here a shadow of what is to come here ●f●ter . Sim. Expos. So are all Ordinances . Baptisme . Word Singing . Sabbath . Christ is the substance or body of all . How a shadow here . What a shadow is . ☞ ☞ Variety in unity . God is hastening it . Expos. All Saint● in all ages of all opinions , one : Christ prayed for it . It will be the Churches glory in every age more and more . And her beauty . Sim. Nigher Christ , the more all is one , and her perfection . Sim. 3 Consider . the rule of admission , is prudent and charitable . Vide Noyes Temple p 63. Where there is the least degree of true grace and faith in Christ. Calvin . ☞ Dangerous to oppose Saints of Christ. Oftentimes comes to fight against God. With a false zeal . Goodwin . And with a rash judgement . Anselme . ☜ Reproves such as put a necessary use of such forms as are le●● indifferent . ☜ Form● childish things . 1 Cor. 13. Must all passe away . Man of fo●me most enemy 〈◊〉 Christ. Church of forme the Aegypt in which Ch●ist is crucifi●d . Expos. How it is an Aegyp● . They deale subtilly against the Sain●s . Stephen . By policy To make Christ in the spirit odious , and would keep him up onely in the for● and lett●r . ☞ Hard Task-masters . ☜ Will not let Israel goe out from them . And are troubled that Israel multiples , and are afraid of it . ☜ All forms must dye . Sim. Uuntimely death of forms when they are made Idols , is a warning to the formal ▪ Anabaptists . ☜ Austin . Christ in the form of his flesh , and in the form of his Church-way , run parallel , how . Christ crucified , glorified ▪ living , dying , in flesh and spirit . Christ risen ▪ ☞ Gerson . Forms are not to be enforced , but left to liberty . ☜ Gods forms laid aside for peace and union , much more must ours . ☞ Like Turks , when forms must not be questioned . Many Professors Idolaters . Perkins . Act. 12.22 . Forms Idols . Sim. Featly Serm. p. 491. Sim. The occasion of Form● 1 Not altogether to despise or throw by forms , for they are useful . 2 To receive all Saints that are in the same faith . Sim. Sim. Why men and Churches are so formal . Sim. All that are found in faith must be admitted , for all their judgements in things indifferent . 1 Cor. 8.5 , 6. Joh 8 17 , 18 , 19. 1 Iohn 5.5 , 6 , 7 , 8 , 9. Matth. 28.19 , 20. Rom 1.19 , 20. 1 The Father . Isa. 40.28 . & 43.15 . 1 Peter 4.19 Rom 3.14 . 2 Chro. 20 6. Psalm 66.7 . 2 The Son. Acts 10.42 , 43. Isaiah 45.21 , 22 1 Iohn 5 29. Isaiah 9.6 , 7. 1 Tim. 2.5 . 1 Iohn 4.2 , 3. 2 Iohn 7. H●s Offices . 1 Prophet . Mic●h 5.4 . Malachi 3.1 . Deut. 18.15 . Acts 3.22 , 2● . Isaiah 54.13 . 2 Priest. Hebr. 9.12 , 14. & 10.3 , 10. Ephes. 5.2 . 1 Peter 1.24 . Iohn 10.15 . Col. 2.14 , 15. Isaiah 53.12 . Heb. 12.24 . 3 King. First , ●n general . M●tth . 28.18 . Psalm 2.6 . Psalm 45.6 . H●b . 8.8 . Isaiah 9.6 , 7. Rev. 2.26 , 27. Secondly , In particular . Matth. 2.2 . Luke 1.33 , 74 , 75. Luke 19.27 . Phil. 2.9 . Haggai 2.7 . Heb. 12.27 , 28. Isaiah 45.22 . Micah 4.2 , &c. 3 The Spirit . Iohn 16.13 , 14. Eph. 1.13 , 14. & 4.30 . Zach. 9.11 . Malachi 3.1 . Heb. 10.29 . & 13.20 . & 8 ▪ 6.8 , 9. Iohn 16.8 , 9. Rom 8.2 . Rom. 4.8 . Iohn 15.26 . R●m . 8.16 ▪ & 1.4 . Gal. 5.22 , 23. 1 John 5.7 . 5 Scriptures . Psalm 147.19 , 20. Iohn 5 39. 2 Cor. 1.13 . Acts 26.22 . 2 Tim. 3.16 2 Pet. 1.20 , 21. Gal. 6.16 . 6 Man. Eph. 2.1 , 3. Iohn 3.3 , 4. Acts 17.30 , 31. Rom. 8.13 . 7 The Church . Eph. 4.4 . Invis●ble and Universal . 1 Cor. 12.27 , 28 8 Churches visible and congregational . 1 Cor. 12.20 . Col. ● 19. Eph 2.21 , 22. Matth. 28.20 . Eph 4.29 . 1 Thes. 5.11 . Iohn 15.19 . 2 Cor. 6.16 , 17 , 19. Revel . 18.4 . Psal 110.3 . Isai. 2 2 , 4. 2 Cor. 8.5 . Acts 11.23 . Mal. 3.16 . Iude 20. H●b 10.24 , 25. Acts 6 3. & 14.23 . Exo● . 20.24 . 1 Kings 9.3 . Isaiah ● . 5 , 6. & 25.6 , 7 , 8. Psal 132.13 , 14 , 15. Revel . 2.1 . 2 Co● . 6.8 . Cant. 4.16 . & 6.2 , 3. & 7.12 . Isai. 33.17 , 20. Psal. 122.3 . Iohn 5.28 . 1 Cor. 15.19 . Acts 17 30 , 31. 2 Tim. 2.18 . Heb. 12.23 . Grace in a convert discovered two wayes . 1 More extraordinary . 2 More ordinary . ☞ Of both those wayes excellent examples follow . ☜ Experiences prove principles . Proved by Precepts . Jews pract●se now . Vide the Hist. of Iews by Leo Modena ch . p. 2. 2 Proved by Practi●e in primitive times Expos. Expos. Expos. Expos. Expos. Dr. Ames . It is mu●h for Gods glory . Sibs his Mariage feast pag. 103. Expos ▪ ☞ It is much for the Churches advantage . 1 In judging of such as a●e Gods. ☞ Election is a mystery . Sim. Sim. ☞ Sim. Made known by Vocation . Adams . Sim. ☜ Obj. Answ. Origen . Election from eternity . Vocation in time . Salvation in the De●●●e before sanctification , but in the execution of the decree , sanctification is before salvation . Dr. Twisse . ☞ How the Church is to jud●e of 〈◊〉 Elect. Sim. Sim. Sim. ☞ ☞ Sim ▪ And judges of the cause by the effects and means . The order of telling experiences . 1 Preparation . 1 When , the time ? 2 How ▪ the means ? To bring them down into hell . Mr Rogers . Mr. Fenner . To bring 〈◊〉 down into 〈◊〉 ▪ Dr. Sibs . Dr. Cr●spe . And to raise them up into heavenly places in Christ Jesus . Sim. But f●w so . 1 King. 31. ☞ 2 Qualifica . By the alteration that is in them ▪ and such like effects . Expos. 2 Cor. 1. ● . To give others warning . Tho. Goodwin ☜ Else others shall finde these stories true . Sim. ☜ Robinson . Sim. Tertullia● ▪ ☞ Sim. Till bu●ied in the flame , some will take no warning . Mat. 5.12 . Mr. Nehemiah Rogers ( my honoured father ) in his Parables Ardeus . To learn others to forbear censuring such . ☞ Sr. Fran. Spira . Rom. 7.24 . & Act. 2.37 . & 2 Cor. 12. Expos. Sim. Saints have a seed-time , and then a harvest . Expos. ☜ ☜ A fighting time , then a conquest . Sim. A time of travel , and then a birth of joy . ☞ Keckerman . ☞ 4 To teach others how variously God works . Expos. Vide Goodwins Child of Light Chap. 12. Means to convert one , not the means to convert another . Experiences teach others to trust in God in times of troubles . Expos. Expos. Thus Samaritan● brought in . Thus was Junius converted . And othe●s in time of Popery . And in these dayes . ☞ In Dublin Church experience , Of prayer answered in a miraculous mercy . ☜ Church experience of prayers answered in another parallel mercy upon the Author . ☞ Faith in prayer forces out a quick answer . ☜ A renewed pledge when most need . ☜ Sim. 1 They bring their assurance to light . 1 Pet. 5.16 . Sim. Caution . Quest. How to know it ? Answ. 1 By the Twin-testimonies . Surest with sealing of the Spirit . p. 170. Expos. ☜ 1 Spirit with our spirits . ☜ How to be sure of it that it is a true spirit . A Ranter what ? ☜ A Hypocrite . Sibs . 2 Twin-testimony is the word & spirit . Expos. Obj. Answ. A single testimony Sim. Is enough . Sim. ☞ Obj. Answ. When thou art without a witnesse , what to do ▪ Expos. Three considerations . Vide Saltmarsh his Free-grace . p. 80. 3 Considerat . to assure poor souls in Christ. ☜ Sim. ☞ 2 When you want reflex acts , run into direct acts , with a resolute recumbency upon God. Expos. Psal. 37.19 . 1 Joh. 3.10 . Rom. 10.11 . Sim. Single testimonies . What assurance is . Their experiences tell how much they differ now from what they were before their Assurance . ☜ Single Testimonies , not ever certain . Sim. Times of assurance . Experiences of Saints are demonstrations of their assurance to others . ☞ Dr. Don. Sim. Full assurance affords full experiences even ( as it were ) with double Testimonies True experiences keep humble . Sim. Vide Hist. of Standerbeg lib. 2. ☜ Hypocrites puffed up by them . Expos. Sim. Dr. Staughton . Saints humbled . Sim. Sim. Sim. Truest experiences lay us the lowest . Sim. Sim. Sim. ☞ Sim. Adams . Souls slashed for sin , low , & humble . And souls exalted in Christ are the more low , and nothing in their own eyes . Expos. Examples . 2 Cor. 11.23.25 , 26 , 27. Randal . ☞ Sim. Sim. Expos. True experiences more declared the more humble us , and lessen us & lower us in our own eyes . Experiences teach best . ☜ As p. 8 ☜ Sim. ☜ Saints by experiences know more then men or Angels can tell them of Gods love . Sim. ☞ Sim. Experiences make more bold for future . Expos. Example . David therefore declared his experience Sim More bold against enemies and in future troubles and trials . Dr. Taylor . More bold with God too . Sim. Example . Expos. ☞ Sim. Sim. They are as a store-house to give out new and old . Expos. Sim. 1 To give out . Expos. Experiences Mandrakes . ☜ 2 To lay up . Sim. Sim. ☜ Expos. ☞ They set the soul to long for more of Christ. ☞ Sim. Many content with Parish-Ministers provisions . ☞ Sim. ☜ They yeeld further obedience to God. And fill them with life , spirit , and love . Sim. ☜ Sim. Sim. Sim. Donn . Sim. In a time of darkness as well as in a time of light . ☜ Expos. ☜ Vide Tho. Aquin . 1.2 . q. 112.5 . o. Expos. ☜ Encouraging others over in to Ireland . Cant. 7. ult . In a formal righteousness from his youth . Called first , when and where ? 1645. called thence on the Mountains . 2. How ? Extraordinarily and ravishingly ● . Effects of this cal● . Called , 1. When. 2. How. In horror of Hell for an oath , wept , delivered out of it . And cast into it again worse then before . Delivered out of it upon surer terms then before . 3. Effect● of it . H●s resoluti●n after it . ☜ Called , 1. When and where ? 2. How ? By the Word . 3. Effects of it . From Presbytery to Independency . Disobedience to parents . Went from them into England . 1. When and where he was called . 2. How ? 1. By the Word preached . 2. By a Letter writ ; by both which , cast low into torments . 3. Effects . Delivered out . Cast in again . Delivered out again on better terms . Yet in fears till a Dream extraordinary . ☜ 4. Effects . ☞ Called suddenly 1 When ? 2 How ? Cast down deep into hell Raised in an extraordinary vision . ☞ Cast down again . Condemned to be shot to death . Raised up out of wrath again by an ordinary means , viz. the Scriptures , as the ●urest comfort to him . 3 Effects . And by prayer his faith . Called , but he refused . ☜ Conscience afflicted . Helped by prayer extraord●narily by a shining light . Called , 1 When. 2 How. 3 Effects . ☞ Prayes for clear perswasion . Confirmed by a Dream . ☞ Mr. Parker was her Father , that able Divine that writ De Eccles. Polit. so largely ; but she married Master Avery a Commissary in Ireland . Called legally . 1. When. 2. How ? 3. Effects . Yet under the Law. Till called out of Egypt into light by Free-grace . Yet in great afflictions . Even in Hell. Deliverance by ordinary means . Effects of it . Nothing could trouble her . Began to dispair again , but soon quieted . Called Evangelically . Extraordinarily In a trance . And confirmed by ordinarie means , t●e Word . In times of wars , full of joyes , and peace , and inward teachings . This forgot , and doting on outward means altogether , and on mens persons . A stronger temptation to d●ny Ordinances , and the use of the means . ☜ Tormented at them . What was her comfort , and her Heaven in this Hell ? ☜ A high pitch . Effects of Christs call , a true and strong love . 1 Cor. 13.13 . ☜ Not caring for self , but for God and his people . How delivered . Extraordinarily by a voice twice . ☜ Effects of it . Extraordinarily called . Her Husband a Captain . This Gentlewoman declared to several Church-Members , that before the Author came over , she had in a dream one night of her troubles , a vision of him so plainly , that after he was in Dublin , the first Serm. he preached , she told her friends this was the man that God had declared to her in a vision , should comfort her soul. Called Assurance . 1. When , where . 2. How ? In great troubles and travels of soul. A Dream . 3 The effects of it . A good example to women . ☜ Fully satisfied , that she had found Christ. 3. The effects of it . To do others good . Christ is her all now . ☞ A Vision extrao●dinary , and a voice . Confirmed by ordinary means . Effects . Converted by a Dream of a Black Dog. Effects of it . A formal righteousnesse . ☞ Very precise . Trouble in mind . Till Dr. Sibs did comfort him . Called by the Gospel 1 When. 2 How. 3 Effects . Called by the word . 1 When , where . 2 How. 3 Effects . Temptations manifold . Sense of hell . ☜ Deliverance . Resolu●ion Called by the love of God ▪ 1 When where . 2 How. 3 Effects . ☞ Called by Mr. Owen . Effects . A voice in her sleep satisfied . Called perplexed . 1 When wrought upon . 2 How by Christ freely offered . 3 Effects . Temptations . ☜ Assurance in Christ. 1 Formal for doings . 2 Denying Ordinances and duties . Temptations till the word was opened . Shee saw other Ranters live wickedly . Called in ●gain by the word , & made a Covenant with the Lord. An ill liver . In dangers . Even death . Called , 1 When. 2 How. Confirmed . 3 Effects . Called , 1 When. 2 How. 3 Effects . A legall righteousnesse . ☞ Assurance . A despiser of Ministers for long preaching . ☞ Called , 1 When , whe●e . 2 How. Confirmed . Assurance by Christ. ☜ Effects . Called , 1 When , where . 2 How. 3. Effects . In his naturall condition long Troubled in conscience . How releeved . Effects . ☜ ☜ Confirmed and assured . From the ungodly . In a carnall state . Wrought upon by a good example . Yet proud . Sinful and scourged by sin in again . Strong temptations . Delivered and satisfied . Called in when he was tempted . A great sinner . First wrought upon by his wife . 1. When , where . 2. How ? Confirmed . 3. Effect . Called by afflictions , outward and inward . Satisfied . Assured . Effects . Dispaired . Recovered by the Word . Effects . Called , 1 When. 2 How. 3 Effects . Confirmed and assured . Captain Rich's wife . Called , 1 When , where . 2. How. Lived much on formes . 3. Effects . Confirmed by that ordinance of prophecying Called , 1. When. 2. How. Confirmed in Dreams . 3. Effects . 1. When brought in , by afflictions . 2 How confirmed . 3. Effects . Rejected the means . Called home , 1. when ? where ? 2. How ? 3. Effects . Called , convinced , 1. When , 2. How troubled . Satisfied . 3. Effects . Assurance . Resolution . 1. Under the Law. Working . ☜ 2. Under the Gospel . Assurance . Under sense of sin . By prayer and the voice of God , Confirmed in Christ. Effects . Called , 1. When. 2. How. 3. Effects . Called , 1. when , where . 2. How. Temptations . 3. Effects . ☞ ☜ ☜ Sim. Fair weather for Ireland . God is seen most in our weaknesse . Nazianzen . Luther . Sim. ☞ Sim. Exposition . Two things requisite before censure . ☞ 1. Call to awaken him by the Word . ☜ Scared at the thoughts of Hell. Very formal and strict in it ▪ Right formality . Under great bondage of works . 2. Call to awaken by the Word . How to keep from sleeping in the Church . More formall . How to help the memory to bear away Sermons . Custome every night . 1. Day . 2. Day . 3. Day . 4. Day . 5. Day . 6. Day . 7. Day . How to keep Sermons many years . ☞ ☞ * N●hemiah Rogers that writ on the Parables . 3. Call to awaken by the Word . 4. Call to awaken , was by a strange Vision . A warning to such as take Gods Name in vain . ☜ ☞ Formall and Ph●risaicall duties still . ☞ A praevision in a dream at Maiden in Essex . Interpreted by Dr. Draiton . Came to passe . Resting in doings . ☞ Despaired . 5 Knock awakened by the Word . Fearfull afflictions and fears . ☜ Temptations . The greatest blow . ☞ Deep despair strong tempting . Despair . Miraculously saved from self murther , Inward melancholy and despairs : A word to the wicked . ☞ Restored extraordinarily by a dream . Evangelicall . Confirmed and seconded by prayer and the Word . Rom. 10.3 . Tit. 3.7 . Rom. 8.4 . Isay 53.11 . Phil. 3.9 . Gal. 2.16 . And got into an assurance of salvation , and how . ☜ Why so many despair of heaven . Sim. ☞ Sim. Satans fresh bouts . 1 Cor. 1. Greater afflictions . ☜ Almost starved at Cambridge . Temptations strong . The Devill tempts to yeeld to him . Is repulsed . ☞ The Devill tempts another way . ☞ A most strong temptation . To murther himself prepared . But strangely prevented . Much affl●cted for his sin and yeelding to Satan . Evangelicall . ☜ Comforted and confirmed in Dream and Vision extraordinarily . ☞ The Dream reiterated . The Dream interpreted in the sleep . How first called to the Ministry in his sleep . ☞ Propheticall . ☜ Partly performed of late in Ireland , as it is well known . But I beleeve not wholly . From that time how he grew fit for the Ministry . 2. Call to the Ministry . His order when he taught Schoole . ☞ 3. Call to preach . 4. Call. Vide Epistle to Purleigh before the 2. Lib. ☞ Act. 21. Assurance . 3. Effects . ☜ dum sur sum dum sur sine Spi ro Spe ro After he was admitted he was much afflicted in his conscience . Yet carried the fairest side outward . * Or the second moneth ▪ i. e. Ziu . Gods time to discover him . The Churches prayers for him ; Answered . Taken in another manner . Howles and roares he is damn'd . Reported to be guilty of sin with one Right 's wife before he entred into Church-fe●lowship long . The Pastors prayer about him . This Osborne discovereth out of his own mouth . A warning to Hypocrites . ☜ The Pastors prayer again . This Osborne dying , drawing on . Pastors prayer again for him . In private and publique . This Osborne thought he had been in Hell. He awaked with strange words and reports . ☞ He rises . He comes to the Church . The Pastor deals wiih him . A plain warning piece to wicked church-members . For the scandal he brought upon the Gospel to Churches . ☜ He said he was sure his sins were pardoned . Prayer in the Church . This Osborne declares in the open Church his sins forgiven with great humility and yet confidence . The strange story of it . A sad example for hypocrites that creep in . It is the more strange , for that this Osborne told all the Pastor prayed privately , which none ever heard but God. ☜ ☜ O sad example for sinners then ; a severe warning to them ▪ A sight of a Rowle . The clear answer of prayers . The Serpents went away , and the Lord pardoned him . ☞ Smiles on him . Sets joies before him . A Paradise . ☞ A word to the Reader . ☜ Vision is twofold . These experiences imperfect to what are to come . ☜ The p●sie what flowers are in it . Tyed up . ☞ Call twofold . An ●●derly call . ☞ Happinesse of Churches enriched with experiences . ☞ Good work for good Pastors of Churches . ☞ Bernard lib. 4. de consider . cap. 51. When Church-covenant is indifferent and must not be urged . ☜ Things indifferent and doubtfull dangerous . 1. When accounted so pleasing to God as if he were displeased without them . Melanchton . 2 When they are cryed up as necessary . ☞ 3. When men are made the more blinde and bad by them . Anabaptist . Rivers of water . 4. When they cause contention , and troubles . ☜ How all , i. e. Presbyt . Indep . Anabapt . may be reconciled , in chap. 5. ☜ Love is positive in which things usefull and indifferent should be laid aside . 5. When cryed up above positive commands . ☜ To some of the Anabaptists in Ireland , i. e ▪ the most rigid . ☜ Yet in best Churches there is a due use of things indifferent . Melanch . Expos. The Doctrines of Devils when . ☞ Church-Cove●●nt idolized . Spiridon a Bishop . ☞ A word to Church-members . Covenant of grace gives right to be Church members . Other Covenants left to liberty . Sim. Church Covenant not necessary , why ? Reas. 2. No precep●s . 2. No practise for it . Noyes Temp. 3. Saints one in the Spirit . Explicite covenant may be where it causes no trouble , but must not be where it causes trouble . All Church members are as much ingaged without such covenanting . What covenant is necessary ▪ Expos. ☞ P. 16. ch . 4. vide the Narrative of Churches in New-England by W. R. Vide Mr. Ho●kers Survey , part . 1 chap. 4. Explicite Covenants how and when usefull . Caution . When it is to be cast away with abhorrence . And when to be taken in . So in Dublin . Formes of Church-covenant . Lib. de praecept . & dispens . in principip . Threefold necessary . 1. Stabile . 2. Inviolabite . 3. Incommutabile . ☜ Answ. com . p 78. Spirituall ties and Covenant hold firm . Expos. Polanus . Calvin . ☞ What may be . Bernard . ☞ What must be . ☜ Proved 1 by Prophecy . Expos. Luther . Paraeus . Calvin . Paraeus in loc . The weakest sort and sex he will exalt most . Dr. Mayer gives the Reason . 2. By precept Expos. Fenner . Who is the Church . 1. Negative . 2. Affirmative ☜ Cartwright . Expos. 3. By practise . Sisters must co●cur as members of the body . Sisters did join in choosing an Apostle . Expos. Sisters were even labourers with Pa●l . Theodor. in loc . Expos. Their common liberty . Proved by learned writers . Fen●er . Ames . Rutherford right of Presb. Whittaker ▪ duobus l●co . Dr. Sibs an Independent , and so Paul Baynes uses the same word Independent in his Diocesan tryall , p. 13. printed 16.1 . Jacob. Magdeburgenses very clear in it . Cyprian . Cotton's Answer to Baily and Rutherford . Dr. Willet's Synops. Women preached . ☞ Councell of Carthage . Tertullian . Prov'd out of their own mouths . Mr. Hooker of New Eng. Mr. Ainsworth . ☜ This was ever an Antichristian Plot. 1 Pet. 2.9 . ☜ The Reasons . 1. Votes concern all , ergo all must vote . Dr. Writ . ☞ Some women officers . 3. Women have equall liberty with men in and by Christ. Expos. Perkins . ☜ ☜ How all differences are reconciled in one . Gualther . in loc . How women attained this liberty , yet subject . Bernard . ☞ ☞ 4. Equall priviledges in Christian liberty . 5. Power . 6. The intention , one and the same . Bernard . Serm. 1 parvorum . ☜ 7. Women have excelled men . Joh. 20. M. Magd. the first Preacher of Christ risen . Judg. 4. 2 Tim. 1.8 . ☞ Mat. 13. ☞ 8. And are strong in affection . ☞ Et muliebrem sexum non minus esse docilem ad disciplinas omnemque virtutem Probat Campofulg . Sim. Caudrey . Women soone● wrought upon and m●st docible . Vses . 1. To men . Dublin . Object . Expos. How women must not speak ▪ 2. In the condition that the Church was then in b●t no standing Rule . ☞ 2. A word to women that they be not too full of words , hold fast their liberty . 2. With Caution . ☞ Sophoc . in Ajace . Caution . Sim. Dr. Featly Serm. p. 205. ☜ Sim. 3. To all A W●rd to Presbyterians . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church , Taken two waies . 1. At large two waies . So Presbyterians are Churches . Parishes . 2. Taken strictly . Two ways too . 1. The Church Catholick . Vide Zanch. de Eccles. And Bulling . Decad. 5. Ser. 1. And Vrsin . 2. Church Congregationall . Bullinger . Catholick . Perkins Problemes . Is member of the Catholick or Universal . The Congregational Churches are all the Essential parts of the totu● integrale . Presbyterian Churches as Churches not true members of the Church Catholick . Congregational Churches as Churches are constitutive and Causall to the whole . ☞ Tilenus . Sim. Mr. Hudson . Mr. Hockers answer . A Diocesan or Provincial . Church is a totum integrum . Sim. Every member is a particular Church , is a totum too ; but not Integrum . Ames . So particular Churches ●●ue Churches . A humble Presbytery we close with ; But not with a Lordly proud Prelaticall Presbytery . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How it agre●s with Popery . Dr. Homes . Survey of Discipline , part 1. ch . 15. The Presbyterians need Popery to prop them . ☞ 1. Vide Kerkerm . de Eccles. they agree in their account of Church in the generall . So Hudson , de Eccles. Catholica , &c. We dissent . 2. Presbyterians and Papists agree in their way of Church Catholick to be visible . Mr. Rutherford ▪ Mr. Hudson says so far for them . They have the same arguments with the Jesuites . We disagree from both . Presbyterians hold what Martyrs witnessed against with their bloud . Glover martyr . Bishop Farrar . Philpot. Bradfard argues it ▪ Dr. Whitaker . Perkins . ●ulling●● . 3. Papists and Presbyterians agree in their account of the Head of the Church , vide Keckerman . de capite Ecclesiae . We disagree from both . Bullinger . 1. Grosse errors of theirs of the head . 1. But one head . Vide Keckerm . Sim. Paul Baines on Coloss. 2.19 . Zanchy . ☞ 2. In that Christ alone is that Head. A second gross errors of theirs of the Head. Sim. Perkins . He can have no Vicar . Presbyterians third error of theirs of the Head. Christ cannot be Head but as God and Man. Zanch. de cap. Eccles. Vide Kerkerm . ☜ This Head witnessed by the bloud of Martyrs . Mr. Rogers . Mr. Hooper . 4. Presbyteri ▪ and Papists agree in the matter of a Church . Rutherford , Bayly , Answered by Cotton , Hooker . We disagree from them both This fit matter witnessed too by the bloud of the Martyrs . John Husse ▪ R. Feurus . Ridley . Latimer . 5. They agree in abusing us for separating from Antichrist . Expos. Prins 12. question . 7. quest . and 11. quest . ☜ Vide Mr. Burtons vindication , pag. 27. ☞ ☞ We disagree from both with the Protestants . Zanchy . ☞ Zanch. 1. lib. 1. ch 40. Keckerm . de Eccles. Sim. ☞ Saints onenesse with Christ their head threefold . 1. Union with the substance . * Against that wicked Arianisme of John Bidle . 2. Union with him in his offices . All Saints are 1. Priests . 2. Prophets . Vrsin . 3. Kings . 3 Union with him in his excellencies . Which can't be in false Churches . Onenesse one with another from Christ the Head. Sim. Difference betwixt form of false and true Churches . Martyrs against form of Presbyter . and Papists . Our form is in the unity of the Spirit . Bradford . Holland . Helvetia . Bohemia . Auspurg . ☜ 6. In the foundation of the Church . Trap. Mat. 16. we disagree from both . Ch. 14 ▪ lib. 1. 7. Presb. and Papists agree in laying and carrying on their Church-forms by persecuting such as differ . We declare against both . 8. They agree in the subject of the Keyes . Rutherford . We differ from both . Mr. Parker . The Parisian Schoole . Cotton . Aug. ☞ Tract . in Johan . 124. Fulke . Brute . Bohemians . 9. They agree ▪ in the Councels , 1 As necessary . Vide Mr. Ruthe●ford . Mr. Pri●ns , Mr. Bailie's Disswasion . 12. Q. and Independ●nts examined . We disagree . Whittak . 2. They agree in their call . We dissent from them and others in the formale . 3. They both agree in the persons tha● gives the materiale . Vide Rutherford and Mr. Hookers answer 〈◊〉 Synod in 's Survey p. 4. ch . 3. We dissent . ☞ Parker . Mr. Dell. Austin . Nilus . Gr. Church . Former assemblies Antichristian and lawfull . Nazianzen . 4. Agree in the authority of Synods . We dissent from both . Vide Hooker on Synods . Latimer . Dr. Willet . 5. They agree . We dissent . ☜ They agree . We dissent . Whittaker . ☞ Rogers Proto-martyr . Luth●r . 10. They agree in giving too much power to officers and Ministers . We dissent . Mr. Dell. ☞ Rev. 18. Rev. 15.2 , 3. They agree also in Doctrine● . 1. About the Scriptures . The manifold Popish sooty errors raised againe by Prelates and Presbyterians . We dissent from them both . Lambert . Chrys●me . Hierome . Meth●dius . Nelphilas Theodoret. ☜ Mr. Tulk. Whittaker . The Spirit of God is the only Orthodox Expositor . Arguments . Austi● . Bradford ☞ Austin Witnessed by the bloud of Martyrs . Dr. Taylor . Bradford . Hawkes . Caution . ☜ Prosper . Austin . Councell of Tolet. The Book of Revel . sent to the Church . ☜ 2. They agree about Baptisme of ch●ldren . We dissent . Martyr Woodman . Nazianzen . Bell. de baptism . lib. 1. cap. 3. Novatus . Cyprian . Beda . They agree . Rutherford lib. 2. p. 262. We dissent . Lib. de Baptism● . We dissent . ☞ Sim. 3. They agree too much in the Eucharist . Bell. ibid. How they agree . We dissent . Mr. Rogers . Sim. So Damascene lib. 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. We dissent . 3. We dissent from Presbyterians disorderly giving the Sacrament . ☞ Expos. C. of Garlick-hithe , Lond. 4. Dissent . Rom. 10.17 . ☞ 5. We dissent . Bradford . 6. Dissent . Vide Ho●kers Survey , part . 3. ch . 2. 7 We dissent . Many ignorant of the ordinance of breaking bread . 1. In the necessity of works to salvation they agree in discourse lately with one Crafton , that preacher at Garlick hithe , ( a violent Comet ) with some others . We differ . Mr. Rogers . Sim. Bernard . Augustin . ☜ Mr. Bolton Mr. Perkins . Sim. Sim. ☞ 2. In the formall cause of justification they agree . We dissent . Vide Cra●ock on Gospel-holinesse , on Rom. 8.4 . Serm. 1. cal'd Mount Sion . ☜ In what sense inherent righteousnesse in us . Beza annot . Rom. 5.17 . & Rom. 8.13 . Imputative righteousnesse how taken . ☜ 3. They agree in slandring Saints , as calling them Antinomians . ☞ Mr. Bolton . Lex jubet , gratia juvat . How we are under the Law , ( i· e. of life . Dr. Preston on new Covenant . Dr. Sibs . ☞ Mr. Gataker . 4. Agree too much about the end of serving God. ☜ Sim. Sim. We differ . Augustin . How and to whom hell preached . ☞ Origen . Tindall . ☞ Sim. 5. Agree about the merit of their works in something . ☞ We differ . ☞ Sim. ☜ Sim. ☜ We assert good works . Mr. Perkins . Expos. ☜ 5. They agree in giving power to Magistrates . ☞ 3. They agree in practise . 1. In their account and ordination of Ministers . We differ . They agree imposition of hands . Lond. ☞ ☜ We dissent . Laying on of hands is a needlesse ceremony . Hooker . Bucer . So Aug. de Bap● . lib. 3 c. 16. ☞ Chrysost. Austin . ☞ ☞ 2. Who have the power of Ordination . This is against the Councell of Carthage , Can. 22. Wherein they agree , we differ . ☜ The primary power is in the Church . Cotton . 1 , & 2. Cent. When Independency got in . 3. Cent. When Presbytery came in . When Episcopacy . ☜ Cyprian . How Ministers were Ordained of old . Melanchthon . Yet servants may execute this power to her . 3. They agree in the order of Ordination . ☞ We dissent . Dr. Ames . Our order in Ordination of officers . A speciall means to propagate the Gospell , and to fill the Church and Common-wealth with all able godly Ministers . ☜ Presbyterian Ministers have not the true essentials to the call of Ministers of Christ by their Ordination . They agree , 2. About distinction . 1. Cleargy and Laity . They agree . We differ . Sim. Sim. Martyrs Brute . ☜ Lambert . Synops. 5. Controv. Q 1. Calvin . 2. In distinction of Garments . ☜ We differ . Martyrs Dr. Taylor . Ridley . ☜ Cranmer . ☜ 3. They agree in giving some Ministers superiority . We differ . ☞ 3. Agree about Tithes . ☞ We dissent . Synops. 5. Cont. Q. 6. 1 ▪ Tithes judaicall . They are left to liberty of civill Powers . 2. They were ceremoniall . 3. Maintenance is morall , and must be . ☜ The Parliament may take Tithes away , yea , and must do it . ☜ P●oofes . ☞ Caution . ☞ 2. Parliament must allow a competency for a Gospell Ministry in ●●en of Tithes . 3. In such a way as the people consent to . In Austins time no Tithes payed as now . ☞ ☜ ☜ Exhort . Bohem. art . 15. ☜ * The Lateran Concell was the first that confirmed them . Anno. 1215. 4. They agree in their names of dayes , months , &c. Synops. We dissent . Fulke . Hierom. ☜ 4. They agree . 1. That in the Churches God is most to be met with . We differ . Dr. Willet . Proofes . ☞ Origen . ☞ Origen . Witnessed by Martyrs . Tindall . ☜ 2. Too nigh one another about Churches as dedicated to Saints . We differ . Euseb. Lib. 4. devit . Constant. Lambert . ☞ Presbyterians 〈◊〉 truth out of doo●s . Gospel-propagation by this means . Churches how to be dedicated to Saints . ☞ 6. Agree against us . They alike do take advantages at our r●nts , differences , schismes , &c. Bradford . Latimer in epist. ad D. Baynton . Hierome . Cotton . Austin . ☞ Sim. Exhortation to unity to all the Churches . Expos. Note . ☜ How al Churches differing in forms , are to be one , vide chap. 5. Unity urged . 1. Because all one body . 2. One Head which is first in ordine . Dell. Bullinger . 3. Unity can stand well with variety . 4. Unity is equality . Zanchy . 5. Each contented with their place . 6. Sympathy . 7. By the strings of love which one is drawn by to another . 8 Unity is urg'd from the duty of one to another and to the whole . Unity urged . 1. That one spirits acts all 2. One spirit unites all things under different forms . ☞ 3. Acts severally in all and yet but one and the same . What breaks the peace of the Church and what not . Zanchy . Differing in circumstances in Austin's time . Buccer . For this vide ch . 5. lib. 2. at large . 3 Vnity urg'd for all that are in one faith . ☜ Zan●h . ☜ 4. Vnity ▪ because all alike in hope . Zanch. ☜ 5 Because but one Lord 6. One Baptisme , idest , of the spirit . ☞ The Welsh Curate his Rantisme in his Booke so stiled . ☞ Sim. Caution to the Churches , of that Church-destroying spirits : for so they say of themselves . 7 Vnity , for that all have one God and Father alike of all . Above all . Through all . In all . The Churches ●it in unity , is a great ad●antage to Sathan . Sim. Vt imp●ret Divid●t ▪ is his 〈◊〉 In unity , the greatest terrou● that can be to Christs enemies . Sim. ☞ No feares if we want not in Vnity Sim. ☜ Sim. Three things expected . ● an houre of Triall short , but sha●pe to the Churches . ☜ 1 Proph. The Churches more one then ever . Sim. ☞ 2. Proph. The spirit poured out upon all . Then unity most of all . Expos. Sim. ☜ When ? ☜ 3. Proph. 3. The great day● the Lord the nigher it is , the more Churches will be united in every yeare ☜ This Gospel way is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The great promise of these later dayes . 1. Christ shal reign over all in these latter dayes . ☞ Especially as Head in his Church or Churches . Expos. ☜ Christ a King , how and to whom . And a Head , how . Zanch. Expos. A word to the Churches . ☞ 2. The precious Saints , the matter of these latter dayes . Expos. Proph. Jaspers who ? Agates who ? Tremel . Carbuncles who ? Most precious Stones . ☜ Expos. ☜ A word to the Churches . When they shall excell . ☞ ☜ ☞ 1. Who are Jaspers . In what properties they ●xcell . 2. Who are Saphi●es . In what properties they excell . ☞ 3. Who are the Chalcedonie's In what p●operties they excell . Zanch. In what properties they excell . Ignatius . 4. Who are the Emeralds . In what properties they excell . ☜ 5. Who are the Sardonyx . Ainsw . ☜ 6. Who are the Sardius . Paraeus . In what properties they excell . ☞ ☞ 7. Who are Chrysolites . In what properties they excell . 8. Who are the Berylls . In what properties they excell . 9. Who are the Topaz . In what properties they excell . ☞ 10. Who are the Chrysoprasus . In what properties they excell . 11. Who are the Hyacinths , or Jacinths . In what properties they excell . 12. Who are Amethists . In what properties they excell . A mystery of the excellency of Church-members in the later daies . Precious stones Gathered out of all parts of the world . Proph. ☞ Variety in their excellency . ☜ When high-priz'd . Prop●● . ☜ When Jewes expected to be most precious Church matter ☜ A word to Churches and members . ☜ 3. The forme of the Church promised in these last days . ☞ How all enter in . 4. The end of it largely promised . Zanch. Two-fold . Brightman . ☞ 5. Spiritual unity , and order of Churches promised in last daies . Expos. Christs prayer 6. The Spirit poured out on the Churches and Saints , in a larger measure . By six Heads appeare the Gospel-Ord●r in Churches . is a great promise . Expos. The foundation of all this is layd . Comfort to us our day is comming . ☞ ☜ Et redir● in principium . 2. The Types promise , the fall of false worship , and he glorious rising of the true Gospell spirituall worship . ☜ Antichrist ●●y●●fied by Aegypt . Expos. ☜ Sodome . ☜ Babylon . Expos. Pro ▪ Antiochus Epiphanes , a figure of the Pope . ☞ Polanus . Brightman . ☞ Types of the Churches Palaces of Sion ; Tabernacles . Particular Churches . Dr. Sibs . ☜ ☜ Jerusalem a Type . The Sun ( Christ ) must rule the D●y ( that comes ) though the Moon hath ruled the Night ( till now ) Solomons Temple a type of the whole Church when all Tabernacles shall bee joyn'd . ☞ Vid. 5. Zanch. lib. 1. de Hom. creatione , v. 15. P●radise and Eden excellent full types of the Church of Christ in these last dayes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Churches ●ypified . The Garden was Gods own plantation . The excellency of it , bei●g his work . ☜ 2. His protection of them . ☞ 3. The name of them which takes in of all languages . Zanch. ☞ ☞ 4. The Seat of them in all the World where the Rivers run . Pareus . ☜ 5. The East of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suidas . Lactantius . ☜ The later days promise in the East , whence the Sun shall rise to all the world . Jo. 1.1.2 . ☜ 2. The members and ordinances typified by trees of Paradise . Odinances & Church members trees how 1. Rooted . 2. of the Lords making . 3. The Lord causes them to grow and flourish . ☞ ☜ 4. They are to bee the most fruitful of all the Earth . ☜ 5. Lovely to the sight . Colloquia & congregationes gratiam spirent . Bernard de Ecc. cap. 412. 6. Excellent to feed upon . For all sorts and Senses . ☞ ☞ 7. All sorts of trees that the Lord makes fruitfull must grow there . 8. The ●r●e of life in the midst of them . Tree of life two wayes . ☞ ☜ Diodate . The two Sacraments within the Church kept And not to be carried out . ☜ ☜ 9. The tree of life , and other trees alike . ☞ 3. The Spirit and Word typified by Rivers & streams 1. From whence the Rivers came aborigine , viz. from the East . ☜ Two parts of the East . 1. Knowne . 2. Hidden , but only the River runs from it . ☜ ☜ 2. For Churches , to what end ? ☞ 3. The River divided into foure heads . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diodate . Habes Paradi sum conclusū & Paradisum e m●ssum . Beru . de Serm. Cant. 35. To take in many Nations . ☞ ☞ Where Gods great worke first begins . as in the pouring out of the spirit . The last discovery of the Type . 1. No place for Beasts . 2. It is not for meer naturall men . For none but whom the Lord addes & brings in . These Churches must be purged . ☜ 3. Of the greatest Use , as Universities for others to resort unto , and to learn in , and to goe from to teach others . ☞ Universities ; of what sort in the latter days . 4. Such as are placed in this restored Paradise , are under the strictest Lawes of the spirit . The Law in love . The Churches have their law from the Lord O●hers from the Churches . ☜ We have first Life and then Law , first a Principle , and then a Precept ☜ 5. Those therin are never to be idle , but every day dressing and keeping it . Zanch. What labours are accursed , what not . 6 Such as are sinners , though in the Church , must be cast out . ☞ 7. Such as are therein may eat freely , yea must of every tree . ☜ Ripe fruits ▪ 8. Such forbid the Tree of Knowledge before the tree of Life . ☞ ☞ Expos. An use of humane Wisdome , Learning , and knowledge in the Churches . But not to be preferred first . ☜ ☜ 9. The Serpent got in and tempted by the fruits of the tree of knowledge . ☜ He tempts the weakest with Gifts , Parts , &c. Churches beyond Universities . Saints are the most and best learned ones . ☞ 10. Man put in on the sixth day . By the Lords own hand . 11. Gods speciall presence there . Justin , Irenaeus , Ter●ullian , Eusebius , Ambrose , & alii in lec . 3. The Churches of Christ distinct from all others . And shal be so apparently to a●l . Expos. Not Enemies . Who ? Nor Bastard● ▪ Who ? ☜ Nor Ammon nor Moab shal enter in . But the Edomits shall , or the Jews . ☜ Exhort . To strive against Nationall and parochiall Church●● and why ? Expos. Zanch. A word to England , Ireland , and Scotland about Na●ion●ll and P●rochiall Churches . The standing impudence of P●r●sh Church Members ! ☞ Cawdrey , p. 83. Sim. About the Sacraments . They are guilty of Treason , Felony , and Whoredome . ☜ ☜ ☜ How the Lord will strip them naked . 1. Take away all their Ornaments , and leave them naked . 2. Show them in their blood and f●●th . 3. In their imbecillity . 4. With a loud cry . ☞ 5. Little. 6. In utter darknesse . Parish Churches , the Children of the Whore shall fall without mercy . ☞ Churches and Parishes differ much , Flaccus , Illiricus , vide Bernardus Cant. & Beda Serm. 14. Sim. But out of the Churches are great things to be done these latter dayes . Sim. ☜ A good caution . ☜ ☜ Sim. ☞ A Church is not so intire without Officers and Organs . Psal. 48.12.13 . The Authours resolve to go the rounds , and to make a further and fuller search of Sion . Notes for div A57540-e466180 Peter .